OpenLLM-France/wikimedia huggingface dataset:
# Castes and Tribes of Southern India/Telaga

​Telaga.— "The Telagas," Mr. H. A. Stuart writes, "are a Telugu caste of cultivators, who were formerly soldiers in the armies of the Hindu sovereigns of Telingana. This may perhaps account for the name, for it is easy to see that the Telugu soldiers might come to be regarded as the Telugus or Telagas par excellence. The sub-divisions returned under this name show that there has been some confusion between the Telagas ​proper, and persons who are members of other Telugu castes. The Telagas are Vaishnavites, and have Brāhmans for their priests. Their customs closely resemble those of the Kāpus. They eat flesh, but are not allowed to drink liquor. They are usually farmers now, but many still serve as soldiers, though their further recruitment has recently been stopped. Their common titles are Naidu and Dora."
In a note on the Telagas and Vantaris (strong men), it is suggested that they should be classed with the Kāpus, of which caste they are an offshoot for the following reasons:— "(1) Members of the three classes admit that this is so ; (2) a collation of the intipērulu or septs shows that the same names recur among the three classes ; (3) all three interdine, and intermarriage between them is not rare. A poor Telaga or Vantari often gives his daughter in marriage to a rich Kāpu. The Telagas and Vantaris are highly Brāhmanised, and will have a Brhman for their guru, and get themselves branded at his hands. A Kāpu is generally content with a Sātāni or Jangam. Though they do not differ in their marriage and funeral rites from the Kāpus, they usually marry their girls before puberty, and widow remarriage and divorce are disallowed. A Kāpu is invariably a cultivator ; a Vantari was in olden days a sepoy, and, as such, owned inām (rent-free) lands. Even now he has a prejudice against ploughing jirāyati (ordinarily assessed) lands, which a Kāpu has no objection to do. Similarly, a Telaga takes pride in taking service under a Zamindar, but, unlike the Vantari, he will plough any land. Kāpu women will fetch their own water, and carry meals to the fields for their fathers and husbands. The women of the other classes affect the gosha system, and the men carry their own food, and fetch ​water for domestic purposes, or, if well-to-do, employ Kapus for these services. It may be added that rich Kapus often exhibit a tendency to pass as Telagas."
# Castes and Tribes of Southern India/Tengina

​Tengina (cocoanut palm). — The name of a section of Halēpaiks, who tap the cocoanut for extracting toddy.
# Castes and Tribes of Southern India/Tennam

​Tennam.— Tennam (cocoanut) or Tennanjānr (cocoanut tappers) is recorded as the occupational name of Shānān. Tenkāyala (cocoanut) occurs as an exogamous sept of Yānādi, and the equivalent Tennang as a tree or kothu of Kondaiyamkōtti Maravans.
# Castes and Tribes of Southern India/Tenē

​Tenē (millet : Setaria italica). — An exogamous sept of Holeya.
# Castes and Tribes of Southern India/Teivaliol

​Teivaliol.— The name, recorded by Dr. W. H. R. Rivers, of a division of the Todas.
# Castes and Tribes of Southern India/Telugu

​Telugu.— Telugu or Telaga is used as a linguistic term indicating a person who speaks that language. It has, at recent times of census, been returned as a sub-division of various classes, e.g., Agasa, Balija, Banajiga, Bēdar, Bestha, Dēvānga, Holeya, Kumbāra, Rāchewar, Tsākala, and Uppara. Further, Telugu Vellala appears as a synonym of Velama, and Telugu Chetti as a synonym of Saluppan.
# Castes and Tribes of Southern India/Tennilainādu

​Tennilainādu.— A territorial sub-division of Kalian.
# Castes and Tribes of Southern India/Tellakula

​Tellakula (white clan). — Recorded, in the Census Report, 1901, as a synonym for Tsākala. According to the Rev. J. Cain, the Tellakulas are Telugu washermen (Tsākalas), who, in consequence of having obtained employment as peons in Government offices, feel themselves to be superior to other members of their caste.
# Castes and Tribes of Southern India/Tendisai

​Tendisai (southern country). — Recorded as a division of Vellālas in the Madura and Coimbatore districts.
# Catholic Encyclopedia (1913)/Councils of Ancyra

From volume 1 of the work.
Three councils were held in the former capital of Galatia (now Angora) in Asia Minor, during the fourth century. The first, an orthodox plenary synod, was held in 314, and its twenty-five disciplinary canons constitute one of the most important documents in the early history of the administration of the Sacrament of Penance. Nine of them deal with conditions for the reconciliation of the lapsi; the others, with marriage, alienations of church property, etc. The synod of 358 was a Semi-Arian conciliabulum, presided over by Basil of Ancyra. It condemned the grosser Arian blasphemies, but set forth an equally heretical doctrine in the proposition that the Son was in all things similar to the Father, but not identical in substance. In 375, Arian bishops met at Ancyra and deposed several bishops, among them St. Gregory of Nyssa.
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Council of Frankfort

From volume 6 of the work.
Convened in the summer of 794, by the grace of God, authority of the pope, and command of Charlemagne (can. 1), and attended by the bishops of the Frankish kingdom, Italy, and the province of Aquitania, and even by ecclesiastics from England. The council was summoned primarily for the condemnation of Adoptionism (q.v.). According to the testimony of contemporaries two papal legates were present, Theophylact and Stephen, representing Pope Adrian I. After an allocution by Charlemagne, the bishops drew up two memorials against the Adoptionists, one containing arguments from patristic writings; the other arguments from Scripture. The first was the Libellus sacrosyllabus, written by Paulinus, Patriarch of Aquileia, in the name of the Italian bishops; the second was the Epistola Synodica, addressed to the bishops of Spain by those of Germany, Gaul, and Aquitania. In the first of its fifty-six canons the council condemned Adoptionism, and in the second repudiated the Second Council of Nicaea (787), which, according to the faulty Latin translation of its Acts (see CAROLINE BOOKS), seemed to decree that the same kind of worship should be paid to images as to the Blessed Trinity, though the Greek text clearly distinguishes between latreia and proskynesis. The remaining fifty-four canons dealt with metropolitan jurisdiction, monastic discipline, superstition, etc.
LEO A. KELLY
# Catholic Encyclopedia (1913)/Councils of Anse

From volume 1 of the work.
Several medieval councils were held in this French town (near Lyons). That of 994 decreed, among other disciplinary measures, abstinence from servile labour after three oclock (None) on Saturday, i.e. the observance of the vigil of Sunday. The council of 1025 was held for the purpose of settling a conflict between the monks of Cluny and the Bishop of Mâcon, who complained that, though their monastery was situated in his diocese, the monks had obtained ordination from the Archbishop of Vienne. St. Odilon of Cluny was present and exhibited a papal privilege exempting his monastery from the episcopal jurisdiction of Mâcon. But the fathers of the council caused to be read the ancient canons ordaining that in every country the abbots and monks should be subject to their own bishop, and declared null a privilege contrary to the canons. The Archbishop of Vienne was required to apologize to the Bishop of Mâcon. In 1076 a council was held for the purpose of furthering the ecclesiastical reforms of St. Gregory VII. At the council of 1100, Hugues, Archbishop of Lyons, demanded from the assembled fathers, among whom was St. Anselm of Canterbury, a subsidy for the expenses of the journey that, with the Popes permission, he was about to make to Jerusalem. In 1112 the Catholic Faith and investitures were the subjects of conciliar decrees.
MANSI, Coil. Conc., XIX--XXI; LA MURE, Hist. diocésaine de Lyon (1671); HEFELE, Conciliengesch., IV (1873).
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Councils of Aix-en-Provence

From volume 1 of the work.
​Aix-en-Provence, Councils of.—Councils were held at Aix in 1112, 1374, 1409, 1585, 1612, 1838, and 1850. In that of 1612 the Gallican work of Edmund Richer, "De la puissance ecclésiastique et politique" (Paris, 1611), was censured. In that of 1838 the Fathers requested Gregory XVI to add "Immaculate" to the word "Conception" in the preface of the Mass for that feast of the Blessed Virgin, which he did. In the council of 1850 many modern errors were condemned, rationalism, pantheism, communism, also the arbitrary interpretation of the Scriptures.
Hefele, Conciliengeschichte, 2d ed., V, 322 et al.; Collectio Conc. Lacensis (Freiburg, 1870), IV. 955.
Thomas J. Shahan.
# Catholic Encyclopedia (1913)/Councils of Alexandria

From volume 1 of the work.
​Alexandria, Councils of.—In 231 a council of bishops and priests met at Alexandria, called by Bishop Demetrius for the purpose of declaring Origen unworthy of the office of teacher, and of excommunicating him. In 306, a council held under St. Peter of Alexandria deposed Meletius, Bishop of Lycopolis, for idolatry and other crimes. The schism then begun by him lasted fifty years and was the source of much sorrow for the Church of Egypt. In 321 was held the council that first condemned Arius, then parish priest of the section of Alexandria known as Baucalis. After his condemnation Arius withdrew to Palestine, where he secured the powerful support of Eusebius of Cæsarea. At the Council of 326, St. Athanasius was elected to succeed the aged Alexander, and various heresies and schisms of Egypt were denounced. In 340, one hundred bishops met at Alexandria, declared in favour of Athanasius, and vigorously rejected the calumnies of the Eusebian faction at Tyre. At a council in 350, St. Athanasius was replaced in his see. In 362 was held one of the most important of these councils. It was presided over by St. Athanasius and St. Eusebius of Vercelli, and was directed against those who denied the divinity of the Holy Ghost, the human soul of Our Lord, and His Divinity. Mild measures were agreed on for those apostate bishops who repented, but severe penance was decreed for the chief leaders of the great heresies that had been devastating the Christian Church. In 363, another council met under St. Athanasius for the purpose of submitting to the new Emperor Jovian an account of the truth faith. Somewhat similar was the purpose of the Council of 364. That of 370 approved the action of Pope Damasus in condemning Urascius and Valens (see Arianism), and expressed its surprise that Auxentius was yet tolerated at Milan. In 399, the council of Alexandria condemned, without naming himself, the writings of Origen. In 430, St. Cyril of Alexandria held to make known to the bishops of Egypt the letter of Pope Celestine I (422–432), in which a pontifical admonition was conveyed to the heresiarch Nestorius. In this council the bishops warned him that unless he retracted his errors, confessed the Catholic faith, and reformed his life, they would refuse to look on him as a bishop. In 633, the patriarch Cyrus held a council in favour of the Monothelites, with which closed the series of these deliberative meetings of the ancient Church of Egypt.
Hefele, Conciliengeschicte, 2d ed., I, II, III, passim; Neale, The Holy Eastern Church; The Patriarchate of Alexandria (London, 1847); Mansi, I–X, passim.
Thomas J. Shahan.
# Catholic Encyclopedia (1913)/Flavius Marcellinus

From volume 9 of the work.
Date of birth unknown; died 12 September, 413. He was a high official (tribunus et notarius) at the court of Emperor Honorius, and possessed the confidence of his imperial master owing to his good sense, and unblemished conduct. In 411 Honorius sent him to Africa as plenipotentiary judge, to preside and pass sentence at the great conference between the representatives of the Catholics and the Donatists, which began on 1 June of the same year and lasted several days. Marcellinus, who had conducted the negotiations with great patience and entire impartiality, decided in favor of the Catholics, whereupon new imperial decrees were published against the Donatists. The great interest which the imperial envoy showed in theological and religious questions, brought about close and friendly relations between him and St. Augustine, who wrote him several letters, and dedicated various books to him ("De peccatorum meritis et remissione", "De baptismo parvulorum", the first three books of "De Civitate Dei"). St. Jerome also wrote him a letter. In 413 Marcellinus and his brother Apringius were imprisoned by Marinus, who had crushed the rising of Heraclianus, as being alleged supporters and partisans of the latter. Jerome says the Donatists falsely accused him out of hatred (Adv. Pelagium, III, 6). Although St. Augustine interceded for him, and several other African bishops came forward in his favor, he was beheaded 12 September, 413, by order of Marinus; the latter was soon after called away from Africa, and in the edict of 30 August, 414, which regulated the carrying out of the decrees against the Donatists, Marcellinus was referred to with honor. His name is in the Roman Martyrology, and his feast is celebrated on 6 April as that of a martyr.
Acta SS., April, I, 539-42; Dict. Christ. Biog., III, 806-7; LECLERCQ, L'Afrique chrétienne, II (Paris, 1904), 107-8, 139-40.
J.P. KIRSCH
# Catholic Encyclopedia (1913)/Florence Marryat

From volume 9 of the work.
Novelist and actress, b. 9 July, 1838, at Brighton, England; d. 27 October 1899, in London, England. She was the sixth daughter and tenth child of Captain Frederick Marryat, R.N., the celebrated novelist, and his wife, Catherine, second daughter of Sir Stephen Shairp of Houston, Linlithgow, Scotland, and for many years consul-general in Russia. Florence Marryat's brother Frank, author of "Borneo and the Indian Archipelago" and "Mountains and Molehills, or Recollections of a Burnt Journal", died in 1855. In 1854, when she was not quite sixteen, she married T. Ross Church, afterwards colonel of the Madras Staff Corps, with whom she travelled over the greater part of India, and to whom she bore eight children. To distract her mind while nursing some of her children through scarlet fever, she turned to novel writing, her three first works, "Love's Conflict", "Too Good for Him", and "Woman against Woman", appearing at London in 1865. Thereafter she was an indefatigable and rapid literary worker, and during the thirty-four years that intervened between that date and her death, she produced some ninety novels, many of which were republished in America and Germany, and translated into French, German, Russian, Flemish, and Swedish. She was also a frequent contributor to newspapers and magazines, and edited "London Society", a monthly publication, from 1872 to 1876. In 1872 she published in two volumes, "The Life and Letters of Captain Marryat". She had many other forms of activity, being a playwright, and appearing at different times as an operatic singer, as an actress in high-class comedy, and as a lecturer, dramatic reader and public entertainer. She also conducted a school of journalism. In 1881 she acted in "Her World", a drama of her own composition, produced in London. She married as her second husband Colonel Francis Lean of the Royal Marine Light Infantry. For many years she was much attracted to the subject of Spiritualism, and dealt with it in certain of her works, such as "There Is No Death" (1891); "The Spirit World" (1894); and "A Soul on Fire". "Tom Tiddler's Ground" (1886), a book of travel, is a somewhat frivolous account of the United States of America. Her last book, "The Folly of Alison", appeared just before her death. Although she had been a convert to Catholicity for a considerable period, the letters "R.I.P." appended to her obituary notices were the first intimation that a large section of the public received of the fact.
ALLIBONE, Dict., Suppl., II; The London Times (28 Oct., 1899); The Athen um (xxx) (4 Nov., 1899); The Tablet (4 Nov., 1899); Men and Women of the Time (1899); LEE in Dict. Nat. Bio., Suppl., s.v.
P. J. Lennox.
# Catholic Encyclopedia (1913)/Florence of Worcester

From volume 6 of the work.
English chronicler; all that is known of his personal history is that he was a monk of Worcester and that he died in 1118. His "Chronicon ex Chronicis" is the first attempt made in England to write a universal chronicle from the creation onwards, but the universal part is based entirely on the work of Marianus Scotus an Irish monk who died at Mainz about 1082. To this Florence added a number of references to English history taken from Bede, the "Anglo-Saxon Chronicle", and various biographies. The portions borrowed from the "Chronicle" are of value because he used a version which has not been preserved. Florence begins to be an independent authority in 1030, and his "Chronicle" goes down to 1117; it is annalistic in form, but a very useful record of events. John, another monk of Worcester, continued the "Chronicon" to 1141, and other writers took it down to 1295.
F. F. Urquhart.
# Catholic Encyclopedia (1913)/Flavius Rusticius Helpidius

From volume 7 of the work.
The name of several Latin writers. It appears in the manuscript of Pomponius Mela and Julius Paris as the signature of a reviser, in the form Fl. Rusticius Helpidius Domnulus. Julius Paris is an abbreviator of Valerius Maximus, and lived at the end of the fourth century or the beginning of the fifth. On the other hand a correspondent of Sidonius calls himself Domnulus (Epist., IV, 25; cf. IX, 13) and wrote poetry during a stay at Aries under Majorian (457-461). Among the signatures of revisers of certain manuscripts he appears as "count of the consistory"; Sidonius calls him an ex-quæstor, i. e. the rank superior to that of count of the consistory. There is, therefore, no reason for distinguishing the author of the signatures from the Domnulus of Sidonius. On the other hand the deacon Helpidius (died about 533), friend of Ennodius and physician of Theodoric, King of the Ostrogoths, is unquestionably another person. Under the name of Helpidius, the "former quæstor", we have twenty-four strophes of three hexameters each, on scenes from the Old and New Testaments. Sixteen of these scenes correspond to one another, e. g. as type and fulfilment. These verses were probably intended as texts for the decoration of a church. Under the title of "Rustici Elpidii carmen de Christi beneficiis" a short poem of one hundred and forty hexameters celebrates the miracles of Christ. Its opening prayer is addressed to Christ as Creator and intimately united with the Father. A very mystical tone dominates these verses. The best edition is that of W. Brandes in a programme of the Brunswick Gymnasium (1890). For the aforesaid tristichs there are only as yet the ancient editions in P. L., LXII, 545.
MANITIUS, Geschichte der christlich-lateinischen Poesie (Stuttgart, 1891), 379; BRANDES, Wiener Studien, XII, 297.
PAUL LEJAY
# Catholic Encyclopedia (1913)/Flodoard

From volume 6 of the work.
(Or FRODOARD)
French historian and chronicler, b. at Epernay in 894; d. in 966. He was educated at Reims, where he became canon of the cathedral and keeper of the episcopal archives. He visited Rome during the pontificate of Leo VII (936-939) and was shown much favour by the pope. In gratitude he wrote a long poem in Latin hexameters, celebrating the deeds of Christ and of the first saints in Palestine and Antioch, adding a versified narration of the history of the popes. The whole work, which is legendary rather than historical, was dedicated to Archbishop Rotbert of Trier. When his patron and protector, Archbishop Artold of Reims, was deposed through the intrigues of the powerful Héribert, Count of Vermandois, Flodoard remained loyal to him, and after Artold's re-establishment became his trusted counsellor. In 952 he retired to a monastery, probably that of St. Basol, and became abbot. This dignity he laid down when seventy years of age.
At the instance of Archbishop Rotbert Flodoard undertook to write a history of the Church of Reims, "Historia Remensis ecclesiae", for which he used the episcopal archives as well as the writings of Bishop Hincmar. This work is of the greatest value on account of the completeness of the material as well as the truthfulness of the narration. Flodoard's other great work is the "Annales", which covers the period from 919 to 966. With the most painstaking exactness he narrates in plain, simple language all the events that happened during these years, and thus the work is of the utmost importance for a knowledge of the history of France, Lorraine, and the East Franconian realm. With this chronicle he was occupied almost to the day of his death. An addition was made subsequently to cover the period from 976-978. The "Historia Remensis ecclesiae" was first edited by Sirmond (Paris, 1611); the best edition is that of Heller and Waitz in the "Monumenta Germaniae historica: Scriptores", XIII, 405-599 (Hanover, 1881). The "Annales" were edited by Pertz in the same work, III, 363-408 (Hanover, 1839). The poem was published in Mabillon's "Acta Sanctorum", vol. III (Paris, 1668-1701). Flodoard's complete works were published with a French translation by the Academy of Reims (Reims, 1854-55, 3 vols.) and in Migne's Latin Patrology, CXXXV, 1-866.
ARTHUR F.J. REMY
# Catholic Encyclopedia (1913)/Florens Radewyns

From volume 12 of the work.
Co-founder of the Brethren of the Common Life, b. at Leyderdam, near Utrecht, about 1350; d. at Deventer, 25 March, 1400. He passed a brilliant university course, took his M.A. degree at Prague. Returning home, he was installed canon of St. Peter's, Utrecht. For some little time he led a gay life, until converted by a sermon of Gerard Groote. Thereupon he resigned his canonry, placed himself unreservedly under Groote's direction, at his instance was ordained a priest, and accepted a poor benefice at Deventer, where Groote resided. There he powerfully seconded his friend's apostolate, especially among the poor clerical scholars of Deventer, and it was at his suggestion and in his house that the first community of the Brethren of the Common Life was formed. It was also from his house that the six brethren who established the Congregation of Windesheim went forth in 1386, and among them John, the elder brother of Thomas à Kempis. Thomas himself was under the immediate care and guidance of Radewyns from his thirteenth to his twenty-first year. He wrote a loving and edifying sketch of his master, wherein he describes Florens as a man learned in the Scriptures and all sacred science, exceedingly devout, humble, simple, zealous, charitable, and excessively mortified. His austerities enfeebled his health, possibly hastened his end. He was commonly regarded among the brethren as a saint. His skull, with that of Groote, is still preserved in the Catholic church (Broedern Kerk) of Deventer. Of his correspondence we have only one letter, preserved by us by à Kempis, who also gives us a collection of his notable sayings.
Vincent Scully.
# Catholic Encyclopedia (1913)/Adrien Greslon

From volume 7 of the work.
French missionary; b. at Perigueux, in 1618; entered the Society of Jesus at Bordeaux, 5 November, 1635; d. in 1697. He taught literature and theology in various houses of his order until 1655, when he was sent as a missionary to China. He arrived there in 1657, and after mastering the Chinese and Manchu languages went to the Province of Kiang-si, which he describes as a veritable Garden of Eden. Here he remained, engaged in his missionary labours, until 1670, when he returned to France. Greslon wrote two books: "Les vies des saints patriarches de l'Ancien Testament", with reflections in Chinese; and "Histoire de la Chine sous la domination des Tartares. . .depuis l'année 1651. . .jusqu'en 1669" (Paris, 1671).
MORERI, Grand Dictionaire historique.
LEO A. KELLY