THE NEW SCHAFF-HERZOG
teries, (see Tephillin) and the calendars, while less essential differences concern the celebration of the feasts, especially Passover, the Feast of Trumpets, and the Feast of Tabernacles, as well as the fasts and religious exercises. The earliest Karaite teachers formed the liturgy by omitting all rabbinical additions, so that religious customs have been exempt from change or discussion. The rigor with which the Karaites observe all their customs has had a deep influence on their lives. They are not content with religious worship on festivals and on semi-festivals like Purim, but refrain from work even on the intermediate days, while on fast-days they abstain from all commercial pursuits. The laws of ritual purity are also extremely exaggerated, and their strictness in the observance of legal obligations extends to the moral duties. They attend to their avocations in quiet simplicity, and generally wear dark clothing in their aversion for everything which pleases the sight.
The main principles of the religious system were fixed as early as the time of Hadassi, and were formulated in ten articles by Elijah Bashyazi and his pupil Caleb Afendopolo, as follows: (1) The universe was created (made out of nothing); (2) there is a Creator, who was neither created by any other power nor self-created; (3) he has no form, is one in every respect, and is like none of his creations; (4) God sent Moses, our teacher; (5) through him God revealed the Torah, which contains the absolute truth; (6) every Jew is bound to read the Torah in the original; (7) God also revealed himself to the other prophets; (8) God will raise the dead on the Day of Judgment; (9) God will recompense every one according to his deeds; (10) God will deliver Israel from their affliction and send to them the son of David. On the whole it may be said that the Karaites agree with the rabbinical Jews in fundamental doctrines, but differ from their opponents in carrying them out.
(Victor RysselI.) Bibliography: A minute, critical and extensive guide to literature concerning the Karaites, including the productions of their leaders, is given in Hauck-Herzog, RE, x. 54-60, cf. 881-882. Consult also: S. Pinsker, Likute kadhmoniot, Vienna, 1860 (in Hebrew, on Karaite history and literature); A. Neubauer, in JA, 1865, i. 534- 542; idem, Aus der Petersburger Bibliothek; Beitrage und Dokumente zur Geschichte des Karaerthums, Leipsic, 1866; G. Karpeles, Geschichte der judischen Litteratur, pp. 404- 412 et passim, Berlin, 1886; The Anti-Karaite Writings of Saadiah Gaon, in JQR, x (1898), 238-276; A Commentary on the Book of Daniel by Jephet ben Ali the Karaite, ed. in Arabic with transl. by D. S. Margoliouth, in Anecdota Oxoniensa, 3d ser., i., part 3, Oxford, 1889.
On the history consult: J. M. Jost, Geschichte des Judentums und seiner Sekten, 3 vols., Leipsic, 1857-59; J. Fiirst, Geschichte des Karaertums, 3 vols., ib. 1862-69 (to be used with caution); A. Gottlober, Bikkoret letoledot Karaim, Vilna, 1865; J. Gurland, Ginse Yisrael, St. Petersburg, 1865-66; W. H. Rule, Hist, of the Karaite Jews, London, 1870; A. Harkavy, Denkmaler aus der Krim, St. Petersburg, 1876; M. Steinschneider, Polemische Literatur, Leipsic, 1877; idem, Arabische Literatur der Juden, Frankfort, 1902; H. Gratz, Geschichte der Juden, especially v. 163-204, Leipsic, 1895, Eng. transl., London, 1892; Semitic Studies in the Memory of Rev. Dr. A. Kohut, pp. 435-456, Berlin, 1897; David ben Sa'del, Ibn al-HUi's Arabic Chronicle of Karaite Doctors, transl. by G. Margoliouth, London, 1897; Ersch and Gruber, Encyclopadie, section II., vols, xxvii., xxxiii.; JE, vii. 438-447.
KARENS. See Burma.
KARG, GEORG (GEORGIUS PARSIMONIUS) :
German Lutheran theologian; b. at Heroldingen (near Harburg, 31 m. n.e. of Augsburg) 1512; d. at Ansbach (25 m. s.w. of Nuremberg) Nov. 29 1576. He was educated at Wittenberg, and then began to preach, though unauthorized by the university to do so. He promulgated heretical doctrines, however, and in 1537 was imprisoned in the castle of Wittenberg. He soon regained the confidence of Luther and Jonas, and the former, at the request of Count Louis of Oettingen, ordained Karg minister at Oettingen, where he worked zealously for the Reformation until forced to flee in 1.547. He found a welcome in the district of Ansbach and was appointed pastor in Schwabach. In 1552 he received a call to Ansbach, and was soon made superintendent for the entire district. There he gradually allowed the rites of the Roman Catholic Church to fall into abeyance, and against the wishes of the government sought to abolish all usages of the Auctuarium, a sort of modified interim which had been introduced in an attempt to comply with the imperial demand. At the request of the prince, Karg took part in 1551 in the conferences of tha Wittenberg theologians on the Council of Trent, and also attended the sessions of the conferences at Frankfort and Worms. His heretical tendencies had not entirely disappeared, however, and in 1557 he was involved in a discussion on the Eucharist, and later caused a commotion by his teaching concerning justification by faith, declaring that the law exacted either punishment or obedience, but not both, and that Christ had suffered passively for man, but had rendered obedience for himself. His active obedience, accordingly, was not part of his vicarious task, nor was his righteousness imputed to man in the Scriptures, Luther's interpretation of Phil. iii. 9 being incorrect. The atonement for the sins of mankind was due to the death of Christ, not to his righteousness, and he had confirmed the law, not abrogated it. The enunciation of these views resulted in a controversy, and Karg was suspended from office and obliged to make a solemn retraction before he was reinstated by Jakob Andrea (q.v.) on Oct. 31, 1570. The most important of his numerous writings was his Katechismus, which was first printed in 1564 and was still used in Ansbach in the early part of the nineteenth century. (T. Kolde.)
Bibliography: P. F. Karrer, in Zeitschrift fur lutherische Theologie und Kirche, 1853, pp. 661 sqq.; G. Frank, Geschichte der protestantischen Theologie, i. 158 sqq., Leipsic, 1862, cf. J. J. I. Dollinger, Die Reformation, iii. 564 sqq., Regensburg, 1846.
KARTANOS, kar'ta-nes, JOANNIKIOS: Greek theologian of the sixteenth century; b. in Corfu at the end of the fifteenth or the beginning of the sixteenth century; place and date of death unknown. He was originally a monk and protosyncellus at Corfu, and in the first third of the sixteenth century was sent to Venice, where he incurred the hostility of Arsenios Apostolis and was imprisoned. He was later released and returned to Greece, but no further details of his life are known. Kartanos was one of the first to revive a knowledge of the Bible and the teachings of the Church among the