EUMBAEONAM
710
EUMBAKONAM
would he listen to the restoration of the former recog-
nition of the Church by the Prussian Constitution.
Finally, he held in its entirety to the state control of
the schools. In reality he was able to maintain these
three points; on the other hand he yielded to the
Church, practically, the control of ecclesiastical educa-
tion, permitted the re-assertion of the papal discipli-
nary authority over the clergy, allowed the restoration
of public worship and the administration of the
sacraments, the application of ecclesiastical discipli-
nary measures (censures, etc.), and held out to the reli-
gious orders the hope of returning. This is substan-
tially the content of the two comprehensive laws (21
May, 1886, and 29 April, 1887), that modified the May
Laws in an acceptable way and thereby ended formally
the long conflict since known as the Kulturkampf.
During the negotiations for the first law the pope had allowed the bishops (25 April, 1S86) to lay before the Government for approval the appoint- ments of parish priests. While the second law was under discussion the pope declared that it showed the way to peace, while Bismarck termed it the res- toration of a modus vivendi between State and Church. The Centre was deeply suspicious of both laws because the pope did not insist on constitutional guarantees. In the interval between these laws, and in view of them, the chancellor made a last attempt to obtain through Rome the support of the Centre for his military policy and the foreign aims it implied. He wished the Centre to vote in the Reichstag for the so-called Septennate. A correspondence ensued be- tween Cardinal Jacobini and the President of the Cen- tre Party; Windthorst was not to be moved from his position. It may be said that the hopes of Leo XIII in Bismarck's help respecting Italy were deceived. In the following years the last remnants of the May Laws disappeared. The law prescribing the expulsion of all priests (Priesterausweisungsgesetz) was withdrawn in 1890, and in 1891 the Sperrgelder (i. e. the ecclesi- astical salaries, etc., withheld since April, 1875) were distributed to the various German dioceses. For a while it seemed as if another grave conflict would fol- low, this time apropos of the schools. However, since the early nineties there has prevailed the present quiescent attitude in all matters ecclesiastical and edu- cational. It may be added that the anti-Jesuit legisla- tion was so modified in 1905 as to offer no longer its former exceptional character; the Redemptorists had been previously allowed to return. One important consequence of the Kulturkampf was the earnest endeavour of the Catholics to obtain a greater influ- ence in national and municipal affairs ; hosv weak they formerly were in both respects was clear to them only after the great conflict had begun. These efforts took the name of the Paritiilsbewegung, i. e., a struggle for equality of civil recognition. In turn the discus- sions awakened and fed by this movement soon led to a vigorous self-questioning among the Catholic masses as to the fact of, and the reasons for, their back- wardness in academic, literary, and artistic life, also in the large field of economic activities (industry, com- merce, etc.). On the other hand the reconcihation between Church and State made it possible for the Catholics of Germany to participate more earnestly than hitherto in the public life of the Fatherland, in il- lustration of which we may point to the notable con- tributions of the Centre Party (1896-1904) to the solu- tion of the great imperial problems of that period. At present (1908) a reaction seems imminent. In closing it may be said that the Kulturkampf rightly ajj- pears as only the first i)hase of the vast movement of antagonism in which Catholicism stands over against Protestantism and Liberalism, on the broad field of Prussia, henceforth one of the great powers of Europe, and within the Gernian nation now coalescent in the political unity of the Empire.
Baciiem, Kulturkampf umt Maidcaclzijrbunfj ia Staafstcxikan
Gorrcsgesellschafl, 2d ed. (Freiburg, 1902), III; Siegfried, .44-
lenstiicke bctreffcnd den preussiscken Culiurkampf (.1882); F. X.
ScHULTE, Oeschichte des Kulturkampfs in Preussen (1882), and
Geschichte der ersten sieben Jahre des preussischen Kulturkampfs,
I; Der Schuikampf, 2d. ed. (1879): Majunke, Geschichte des
Kulturkampfs in Preussen-Deutschland (1S86); BRiiCK,
Geschichte der kalholischen Kirche in Deutschland im 19. Jahr-
hundert, IV, ed. Kisslinq (1907); Hahn, Geschichte des Kultur-
kampfs in Preussen (1881); von Gerlach, Aufzeichnungen aus
seinem Leben und Wirken, II (1903); Huesgen, Ludwig Wind-
thorst (1907); Spahn, Ernest Lieber (1906), and Das deutsche
Zentnim (1907); Heuser, Bismarck's Conflict with the Catholic
Church, in Am. Cath. Quart. Review (1884), 322 sqq.; O'Shea,
Bismarck's Decline: and Fall, ibid. (1898), 836 sqq.; Schroder,
The Impregnable Fortress; Prince Bismarck and the Centre, ibid.
(1890). 390 sqq.; Idem, Windthorst. ibid. (1891), 515 sqq.
Martin Spahn.
Kumbakonam, Diocese of (Kumbakonensis). — Kumbakonam, signifying in English the "Jug's Cor- ner," is a town of 60,000 inhabitants, and is situated in the fertile plain of the Tanjore District about half- way on the railroad which connects Madras with Tuticorin. Although of no great importance to the British Rdj (dominion), still, as a religious centre, it enjoys a wide popularity among the Hindus as the seat of one of their holiest shrines in the south of the peninsula. Nothing positive is known of the origin of this shrine, but a mythological legend says that, some time before the Deluge, the mighty god Siva, desiring to provide against the consequences of the coming cataclysm, directed Brahma to get ready an earthen pitcher wherein he could place in safety on a layer of ambrosia, the spark of creative power, the Vedas, and a supply of corn-seed. Brahma having done this, Siva closed the jug and set it on Mount Meru. When the waters prevailed upon the earth, the precious ves- sel was lifted up by the flood and tossed about upon the waves, until, at last, it rested on the very spot where is now the "sacred" tank of Kumbakonam, called the Maghamaghan. From time immemorial a solemn festival has been celebrated once in every twelve years to commemorate this event. It begins on the day of February when Jupiter is in conjunction with the full moon in the lunar constellation called Magham. The Hindus believe that, on this occasion, the waters of the "sacred" tank are fecundated by those of the "divine" Ganges, and that whoever bathes in them not only receives the pardon of his sins, but also opens the gates of salvation to every one of his ancestors up to the one hundred and eightieth generation. This duodennial solemnity took place recently (1909). It began at the temple of Kum- besshur, the " Lord of the Jug", and lasted ten days, during which time about 800,000 pilgrims made their ablutions in the Maghamagham. Kumbakonam, seen through European glasses, is a rather dirty and dusty town with vulgar, tortuous streets, where, with the exception of several pagodas, very few buildings are worthy of attention. However, one of these temples possesses several ancient sculptures and a very valuable library of Sanskrit books. Though not properly speaking an industrial or commercial town, its silk-dyemg, silk-weaving, chintz-stamping, and es- pecially metal industries have won a good repute for its artisans in the South of India. The glory of Kumbakonam is found in the number of learnerl people who live in it, and in the comparatively high percentage of the young who receive a liberal edu- cation in its schools. The college, conducted on distinctly English lines, is under the management of a European gentleman, who is seconded by an efficient staff of native teachers. The city has also good edu- cational institutions for girls. The "big school", which numbers about 280 students, is placed under the tuition of native Catholic nuns, paid by the mimici- pality.
The dioce.se, which was created in 1.S99, is entirely on British territory, although it is suffraiian to I'on- dicherry (the capital of French India). It is lioimded on the north by the River Vellar, on the west and
