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# Catholic Encyclopedia (1913)/Adam Blackwood

* related authors: Adam Blackwood.
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From volume 2 of the work.
Author, b. at Dunfermline, Scotland, 1539; d. 1613. He was a great-nephew of Robert Reid, Bishop of Orkney (1541-58), who provided for his education, both his parents being dead, at the University of Paris. On the bishop's death, Queen Mary's generosity enabled Adam to complete his studies at Paris and Toulouse. He taught philosophy at Paris and published there a funeral poem on King Charles IX (1574) and a work on the relation between religion and government (1575). Archbishop James Beaton recommended him to Mary for the office of Judge of the Parliament of Poitiers (Poitou was under her jurisdiction as Dowager of France), and here he married Catherine Courtinier. Blackwood collected a good library, and wrote several books, one an "Apology for Kings", denouncing Buchanan's views with much bitterness, and another a vigourous defence of Queen Mary, published in Paris (nominally in Edinburgh) after her death. Other works by him were a book of pious meditations in prose and verse and an ascetic commentary on the fiftieth Psalm. Blackwood died in 1613, and was buried at Poitiers. His widow married Francois de la Mothe le Vayer, and one of his daughters became the wife of George Crichton, Regius Professor of Greek in the University of Paris.
Adami Blacvodoei opera omnia (Paris, 1644), ed. GABRIEL; NAUDE (with a portrait and prefatory life); IRVING, Scottish Writers, I, 161-169; DEMPSTER, Hist. Eccles: Gentis Scotorum, 116; BLACKWOOD, Martyrs de la Royne d'Escosse is included in JEBB, De vitâ et rebus gestis Mariae Scot. Reginae (1725), II, 175 (Maitland Club tr., 1734).
D.O. HUNTER-BLAIR
# Catholic Encyclopedia (1913)/Adam Easton

From volume 5 of the work.
Easton, Adam, Cardinal, b. at Easton in Norfolk; d. at Rome, September 15 (according to others, October 20), 1397. He joined the Benedictines at Norwich. He probably accompanied Archbishop Langham to Rome and, being a man of learning and ability, obtained a post in the Curia. He was made Cardinal-priest of the title of St. Cecilia by Urban VI, probably in December, 1381. On March 7, 1381 or 1382, he was nominated Dean of York. In 1385 he was imprisoned by Urban on a charge of conspiring with five other cardinals against the pope and was deprived of his cardinalate and deanery. The next pope, Boniface IX, restored his cardinalate December 18, 1389, and for a time Easton returned to England, where he held a prebend in Salisbury cathedral, which he subsequently exchanged for the living of Heygham in Norwich. He wrote many works, none of which are extant, and is stated to have composed the Office for the Visitation of Our Lady.
Edwin Burton.
# Catholic Encyclopedia (1913)/Adam Contzen

From volume 4 of the work.
Economist and exegete, b. in 1573 (according to Sommervogel in 1575), at Montjoie in the Dutchy of Jülich, which is now part of the Rhine province of Prussia; d. 19 June, 1635, at Munich. He entered the Society of Jesus at Trier in 1595, was professor of philosophy in the University of Würzburg in 1606, and was transferred to the University of Mainz in 1610, where he occupied the chair of Holy Scripture for more than ten years. He had a share in the organization of the University of Molsheim, in Alsace, of which he was chancellor, 1622-1623. Contzen was a learned and versatile writer in theological controversy, in political economy, and in the interpretation of Scriptures. He defended the controversial works of Cardinal Bellarmine against the attacks of Professor Pareus of Heidelberg, and when the latter sought to unite the Calvinists and the Lutherans against the Catholics, Contzen demonstrated the impractical nature of the project in his work, "De unione et synodo Evangelicorum", and showed the only way of restoring peace to the German nation in his important work "De Pace Germaniæ libri duo, prioe de falsâ, alter de verâ" (Mainz, 1616). This work was twice reprinted in Cologne, in 1642 and in 1685. His ideas on the restoration of peace were further developed in the works occasioned by the centenary of the Reformation, one of which, Jubilum Jubilorum" was published (1618) in Latin and German. His most interesting work, which marks him as a thinker in advance of his age, "Politicorum lib. X", was published in Mainz in 1621 and 1629. The book has been called an "Anti-Macchiavelli" because the author describes the ruler of a Christian commonwealth in accordance with the principals of Revelation. In the questions of political and national economy which he discusses he advocates the reform of taxation, the freeing of the soil from excessive burdens, state ownership of certain industries for the purposes of revenue, indirect taxation of objects of luxury, a combination of the protective system with free trade, and state aid for popular associations. The Elector Macmillan of Bavaria was so impressed by the ability shown in this work that he chose Contzen for his confessor. During his residence in Munich, which began in 1623, he completed and published his commentary on the four Gospels, and on the Epistles of St. Paul to the Romans, the Corinthians, and the Galatians. He also wrote a political novel, "Methodus doctrinæ civilis, seu Abissini regis Historia", in which he showed the practical working of his political theories.
Brischar, P. Adam Contzen, ein Ireniker und Nationalökonom des 17 Jahrhunderts (Würzburg, 1879); Sommervogel, Bibliothèque de la c. de J., II, s.v. ; Striber in Kirchenlex., s.v.
B. GULDNER
# Catholic Encyclopedia (1913)/Adam Franz Lennig

From volume 9 of the work.
Lennig, Adam Franz, theologian, b. 3 Dec., 1803, at Mainz; d. there, 22 Nov., 1866. He studied at Bouchsal under the private tutorship of the ex-Jesuit Laurentius Doller, and afterwards at the bishop's gymnasium at Mainz. Being too young for ordination, he went to Paris to study Oriental languages under Sylvestre de Sacy, then to Rome for a higher course in theology. Here he was ordained priest, 22 Sept., 1827, and then taught for a year at Mainz. Lennig was a strenuous defender of the rights of the Church, and when on 30 January, 1830, the Hessian Government, which for quite a time had been trying to interfere in church matters, passed thirty-nine articles on ecclesiastical administration, he sent them to Rome. Rome sent back a protest, but, since the bishops remained silent, and since Bishop Burg of Mainz even defended the articles, Lennig left for Bonn, and attended the lectures of Sailer, Windischmann, and Klee. In June 1832, he accepted the pastorate of Gaulsheim, declining to take the chair of theology and exegesis at Mainz. In 1839 he was made pastor at Seligenstadt. Bishop Kaiser of Mainz in 1845 promoted him to the cathedral chapter. In March, 1848, he established the "Pius verein", which did much good among the Catholics of Germany. He organized the first meeting of Catholic societies and of Catholics in general, held at Mainz, October, 1848. In the same month he was present at the meeting of the German bishops at Würzburg, acting as representative of his bishop who was ill. About this time he founded at great expense the "Mainzer Journal". After the death of Bishop Kaiser (30 Dec., 1848), troubles arose about the choice of a successor. Lennig was acknowledged by all as a leader of true Christian spirit and suffered much abuse from the Liberals. In 1852 he was made vicar-general by Bishop von Ketteler, and in 1856 dean of the chapter. He zealously assisted his bishop in bringing the Capuchins and Jesuits into the diocese. In 1854 he was in Rome at the definition of the Immaculate Conception, and later visited Rome twice. In 1859 he wrote a protest against the spoliation of the Holy See, and had it signed by 20,000 Catholics He was undoubtedly one of the most influential and zealous German priests of his day. Lennig published in 1849 his "Panegyric on Bishop Kaiser", and in 1862 his "Funeral Oration on the Archduchess Mathilde of Hesse". His meditations on the Passion and on the Our Father and Hail Mary were published 1867 and 1869 by his nephew, Chr. Moufang.
Brück, Adam Franz Lennig, etc. (Mainz, 1870): Allg. Deutsche Biogr., XVIII, 261: Katholik, 1867, I, 257; Pfülf, Bischof von Ketteler (Mainz, 1899), passim; May, Gesch. der Generalversamml. der Kath. Deutschl. (Cologne, 1904), 22, 26, 33.
Francis Mershman.
# Care and Management of Rabbits/Chapter 25

XXV
APPENDIX
APPENDIX
Handy Feeding Schedules
Adult Stock.—Morning (Summer):
          2-1/2 ounces whole oats
          Alternate with mash:
          1 part rolled oats
          1 part wheat bran
          1 part alfalfa meal
          1 part soaked beet pulp
Chopped fresh carrots can be used twice a week to take place of beet pulp.
Whole oats soaked overnight will take place of rolled oats, where latter is too high to be profitably used in ration.
Night (Summer):
Clover or alfalfa hay, a liberal handful to each rabbit.
Should have all they will eat up clean. Best to use hay racks and keep them full all the time.
Where hay is before rabbits all the time, feed green food at night, a small handful to each rabbit.
Dandelions, chicory, clover, vegetable tops and lawn clippings are best. Do not feed cabbage.
Water should be given twice a day. Salt should be in the hutches at all times, either rock salt or ​regular rabbit salt in spool form, which can be placed on a nail about the height of the rabbit's head on the hutch wall.
Nursing Does.—Feed as for adult stock during pregnancy, but let the doe have all she will eat.
Some green food should be given each day.
A large carrot each morning is a good breakfast for a nursing doe. It can be alternated with oats and mash on different mornings.
Hay should be before the doe at all times.
At noon feed her bread and milk. Stale or hard bread is best. Do not feed mouldy bread. Just enough milk to soak up the bread is all that is required.
Doe should have this every noon during the nursing period, and when youngsters commence to run around quantity must be increased.
Mash: Feed all doe will eat before kindling. Fourteen ounces a day after young are two weeks old and by time they are two months old the quantity should have been increased to twenty-eight ounces every morning.
Doe must have green food, a small handful daily. Remove her to a separate hutch while feeding this, if young are running around in hutch.
Be sure to have plenty of fresh water on hand at all times.
Salt, also.
​Young Stock.—Feed largely as directed for adult stock.
Oats should be soaked over night and mixed with bran to take wetness out of them. Use this until they can eat dry oats.
Growing stock must have all that it will eat, but care must be taken not to overfeed.
Green food must be fed with great caution under three months of age. It should be started very carefully and a constant watch kept for disastrous effects. Gradually increase quantities until they are on full feed as for adult stock.
Bread and milk should be given at noon as long as possible. It makes ideal ration for growing rabbits.
Plenty of water and a lump of salt in the hutches are essential.
Read the Chapters on Feeding frequently to keep the requirements constantly in mind.
# Care for the Lowest

I would not enter on my list of friends (Though graced with polished manners and fine sense, Yet wanting sensibility) the man Who needlessly sets foot upon a worm. An inadvertent step may crush the snail That crawls at evening in the public path; But he that has humanity, forewarned, Will tread aside, and let the reptile live. The creeping vermin, loathsome to the sight, And charged perhaps with venom, that intrudes, A visitor unwelcome, into scenes Sacred to neatness and repose, the alcove, The chamber, or refectory, may die: A necessary act incurs no blame. Not so when, held within their proper bounds, And guiltless of offence, they range the air, Or take their pastime in the spacious field: There they are privileged; and he that hunts Or harms them there is guilty of a wrong, Disturbs the economy of nature's realm, Who, when she formed, designed them an abode. The sum is this: If man's convenience, health, Or safety, interfere, his rights and claims Are paramount, and must extinguish theirs. Else they are all--the meanest things that are-- As free to live, and to enjoy that life, As God was free to form them at the first, Who in his sovereign wisdom made them all. Ye, therefore, who love mercy, teach your sons To love it too.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Castes and Tribes of Southern India/Sonkuva

​Sonkuva.—A sub-division of Māli.
# Castes and Tribes of Southern India/Sonti

​Sonti (dried ginger).—An exogamous sept of Asili.
# Castes and Tribes of Southern India/Siviyar

​Siviyar.— Siviyar means literally a palanquin-bearer, and is an occupational name applied to those employed in that capacity. For this reason a sub-division of the Idaiyans is called Siviyar. The Siviyars of Coimbatore say that they have no connection with either Idaiyans or Toreyas, but are Besthas who emigrated from Mysore during the troublous times of the Muhammadan usurpation. The name Siviyar is stated to have been given to them by the Tamils, as they were palanquin-bearers to officers on circuit and others in the pre-railway days. They claim origin, on the authority of a book called Parvatharāja Charithum, from Parvatharāja. Their main occupations at the present day are tank and river fishing, but some are petty traders, physicians, peons, etc. Their language is Canarese, and their title Naickan. They have eighteen marriage divisions or gōtras, named after persons from whom the various gōtras are said to have been descended. On occasions of marriage, when betel leaf is distributed, it must be given to members of the different gōtras in their order of precedence. In cases of adultery, the guilty parties are tied to a post, and beaten with tamarind switches. When a grown-up but unmarried person dies, the corpse is made to go through a mock marriage with a human figure cut out of a palm leaf.
# Castes and Tribes of Southern India/Srishti Karnam

​Srishti Karnam.——A sub-division of Karnam. The name is variously spelt, e.g., Sristi, Sishta, Sishti. The name Sishti Karanamalu is said to have been assumed by Oddilu, who have raised themselves in life.*
# Castes and Tribes of Southern India/Soi

​Soi.— A title of Doluva. It is a form of Sui or Swayi.
# Castes and Tribes of Southern India/Sonkari

​Sonkari.-— The Sonkaris are a small class of Oriya lac bangle (sonka) makers in Ganjam and Vizagapatam, who should not be confused with the Telugu Sunkaris. The men are engaged in agriculture, and the women manufacture the bangles, chains, chāmaras (fly-flappers), kōlatam sticks (for stick play), and fans ornamented with devices in paddy (unhusked rice) grains, which are mainly sold to Europeans as curios. ​Sonkari girls are married before puberty. A man should marry his paternal aunt's daughter, but at the present day this custom is frequently disregarded. Brāhmans officiate at their marriages. The dead are cremated. The caste title is Pātro.
# Castes and Tribes of Southern India/Soppu

​Soppu (leaf).—The name for Koragas, who wear leafy garments.
# Castes and Tribes of Southern India/Stala

​Stala (a place).—Lingāyats sometimes use the word Staladavāru, or natives of a place, to distinguish them from recent settlers.
# Castes and Tribes of Southern India/Khodikāro

​Khodikāro.— A name for Panditos, derived from the stone (khodi), with which they write figures on the floor, when making astrological calculations.
# Castes and Tribes of Southern India/Khadiya

​Khadiya.— A name, said to be derived from ghatiyal, meaning a person possessed, and used as a term of reproach for Kudumis of Travancore.
# Castes and Tribes of Southern India/Kharvi

​Kharvi.— The Kharvis are described, in the South Canara Manual, as " Marāthi fishermen, who migrated to this district from the Bombay Presidency. The name Kharvi is said to be a corrupt form of the Sanskrit kshār, salt. They are hardworking but thriftless, and much given to drink, chiefly toddy. They are sea-fishermen and good sailors, and also work as domestic servants and labourers. They employ Havīk Brāhmans to perform their marriage and other ceremonies. The head of the Sringēri Math is their spiritual teacher." ​The Kharvis are Konkanl-speaking fishermen and cultivators, found in the Kundapūr taluk of South Canara. Those who are not engaged in fishing always wear the sacred thread, whereas the fishermen wear it for seven days from the Srāvana Hunnami, or full-moon day of the month Srāvana (August-September), and then remove it. All are Saivites, and disciples of the Sringēri mutt. Ajai Masti and Nagu Masti are the deities specially worshipped by them. They follow the makkala santāna law of inheritance (from father to son). Their headmen are called Sāranga or Patēl, and these names are used as titles by members of the families of the headmen. The assistant to the headman is styled Naik or Naicker.
For the performance of the marriage ceremonial, Shivalli or Kota Brāhmans are engaged. The dhāre form of marriage (see Bant) is observed, but there are a few points of detail, which may be noted. Five women decorate the bride inside her house just before she comes to the marriage pandal (booth), and tie on her neck a gold bead (dhāre mani) and black beads. At the pandal she stands in front of the bridegroom, separated from him by a screen, which is stretched between them. Garlands of tulsi (Octmum sanctum) are exchanged, and the screen is removed. Bāshingams (chaplets) are tied on the foreheads of the bridal pair at the outset of the ceremonial, and are worn for five days.
The dead are cremated, and, in most cases, the ashes are thrown into a river. But, among the orthodox, they are taken to Gokarna, and thrown into the river at that place. On the eleventh day, presents are made to Brāhmans after purification. On the following day, food is offered on two leaves to the soul of the deceased. ​One of the leaves is thrown into water, and the other given to a cow or bull.
# Castes and Tribes of Southern India/Kesari

​Kēsari (lion). — A gōtra of Kurni.
# Castes and Tribes of Southern India/Kethaki

​Kēthaki (Pandanus fascicularis). — An exogamous sept of Stānika.
# Castes and Tribes of Southern India/Khinbudi

​Khinbudi (bear). — A sept of Rōna.
# Castes and Tribes of Southern India/Kethri

​Kethri. — See Khatri.
# Castes and Tribes of Southern India/Khadi

​Khadi. — A sub-division of Telli.
# Castes and Tribes of Southern India/Khajjaya

​Khajjaya (cake). — An exogamous sept of Vakkaliga.
# Catholic Encyclopedia (1913)/Bisomus

From volume 2 of the work.
A tomb large enough to contain two bodies. The ordinary tombs (loci) in the galleries of the Roman catacombs contained one body. It sometimes happened, however, that a space large enough to contain two bodies was excavated. Such a double grave is referred to in inscriptions as locus bisomus. An inscription from the catacomb of St. Calixtus, for instance, informs us that a certain Boniface, who died at the age of twenty-three years and two months, was interred in a double grave which had been prepared for himself and for his father (Bonifacius, qui vixit annix XXII et II (mens) es, positus in bisomum in pace, sibi et patr. suo). A fourth- century inscription tells of two ladies who had purchased for their future interment, a bisomus in a "new crypt" which contained the body of a Saint:
IN CRYPTA NOBA RETRO SAN
CTUS EMERVM VIVAS BALER
RA ET SABINA MERUM LOC
V BISOM AB APRONE ET A
BIATORE
Like so many pious but rather superstitious persons of that age "Balerra" and "Sabina" wished to be buried in the closest proximity to a martyr, retro sanctos, a privilege which, as we learn from another inscription, "many desire but few receive" (quod multi cupiunt et rari accipiunt). NESBITT, in Dict. Christ. Ant., s. v.; NORTHCOTE AND BROWNLOW, Roma Sott. (London, 1878); MARUCCHI, Eléments d'arch. chrét.: notions gén. (Paris, 1899).
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Bl. Agnellus of Pisa

From volume 1 of the work.
​Agnellus of Pisa, Blessed, Friar Minor and founder of the English Franciscan Province, b. at Pisa c. 1195, of the noble family of the Agnelli; d. at Oxford, 7 May, 1236. In early youth he was received into the Seraphic Order by St. Francis himself, during the latter's sojourn in Pisa, and soon became an accomplished model of religious perfection. Sent by St. Francis to Paris, he erected a convent there and became custos. Having returned to Italy, he was present at the so-called Chapter of Mats, and was sent thence by St. Francis to found the Order in England. Agnellus, then in deacon's orders, landed at Dover with nine other friars, 12 September, 1224, having been charitably conveyed from France by the monks of Fécamp. A few weeks afterwards they obtained a house at Oxford and there laid the foundations of the English Province, which became the exemplar for all the provinces of the order. Though not himself a learned man, he established a school for the friars at Oxford, which was destined to play no small part in the development of the university. But his solicitude extended beyond the immediate welfare of his brethren. He sent his friars about to preach the word of God to the faithful, and to perform the other offices of the sacred ministry. Agnellus wielded considerable influence in affairs of state, and in his efforts to avert civil war between the King and the Earl Marshal, who had leagued with the Welsh, he contracted a fatal illness. Eccleston has left us a brief account of his death. Agnellus's body, incorrupt, was preserved with great veneration at Oxford up to the dissolution of the religious houses in the time of Henry VIII. The cultus of Blessed Agnellus was formally confirmed by Leo XIII in 1882, and his feast is kept in the Order on 7 May.
Thomas of Eccleston, Liber de adventu Minorum in Angliam (written about 1260); Brewer, Monumenta Franciscana (London, 1858), I, and Howlett (London, 1885) II; Analecta Franciscana (Quaraochi, 1885), I, 217–256; Cuthbert, The Friars and How They Came to England (London, 1903); Jessop, The Coming of The Friars (New York, 1889); Leo, Lives of The Saints and Blessed of The Three Orders of St. Francis (Taunton, 1887), IV, 305.
Stephen M. Donovan.