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

​Mudavāndi. — The Mudavāndis are said ‡ to be "a special begging class, descended from Vellāla Goundans, since they had the immemorial privilege of taking possession, as of right, of any Vellāla child that was infirm or maimed. The Modivāndi made his claim by spitting into the child's face, and the parents were then obliged, even against their will, to give it up. Thence-forward it was a Modivāndi, and married among them. The custom has fallen into desuetude for the last forty or fifty years, as a complaint of abduction would entail ​serious consequences. Their special village is Modivāndi Satyamangalam near Erode. The chief Modivāndi, in 1887, applied for sanction to employ peons (orderlies) with belts and badges upon their begging tours, probably because contributions are less willingly made nowadays to idle men. They claim to be entitled to sheep and grain from the ryats."
In a note on the Mudavāndis, Mr. F. R. Hemingway writes that it is stated to be the custom that children born blind or lame in the Konga Vellāla caste are handed over by their parents to become Mudavāndis. If the parents hesitate to comply with the custom, the Mudavāndis tie a red cloth round the head of the child, and the parents can then no longer withhold their consent. They have to give the boy a bullock to ride on if he is lame, or a stick if he is blind.
A Revenue Officer writes (1902) that, at the village of Āndipalayam in the Salem district, there is a class of people called Modavāndi, whose profession is the adoption of the infirm members of the Konga Vellālas. Āndis are professional beggars. They go about among the Konga Vellālas, and all the blind and maimed children are pounced upon by them, and carried to their village. While parting with their children, the parents, always at the request of the children, give a few, sometimes rising to a hundred, rupees. The infirm never loses his status. He becomes the adopted child of the Āndi, and inherits half of his property invariably. They are married among the Āndis, and are well looked after. In return for their services, the Āndis receive four annas a head from the Konga Vellāla community annually, and the income from this source alone amounts to Rs. 6,400. A forty-first part share is given to the temple of Arthanarīswara at Trichengōdu. None of the Vellālas can refuse ​the annual subscription, on pain of being placed under the ban of social excommunication, and the Āndi will not leave the Vellāla's house until the infirm child is handed over to him. One Tahsildar (revenue officer) asked himself why the Āndi's income should not be liable to income-tax, and the Āndis were collectively assessed. Of course, it was cancelled on appeal.
# Castes and Tribes of Southern India/Mudi

​Mudi (knot). — An exogamous sept of Māla.
# Castes and Tribes of Southern India/Nōkkan

​Nōkkan.— The Nōkkans, who often go by the name of Jādipillais (children of the caste), are a class of mendicants, who beg from members of the Palli caste. The word Nōkkan is said to mean 'he who looks'. The Nōkkans make periodical visits to villages where Pallis live, and receive from them a small fee in money. They attend at Palli marriages, and, during processions, carry flags (palempores) bearing devices of Hanumān, tigers, Agni, etc., which are made at Kālahasti.
The Nōkkans claim fees from the Pallis, because one of their ancestors helped them. The legend runs as follows. During the reign of a Palli king at Conjeeveram, a car, bearing the idol of the god, stood still, and could not be moved. A human sacrifice was considered necessary, but no one would offer himself as a victim. A Nōkkan came forward, and allowed his only daughter, who was pregnant, to be sacrificed ​Pleased at his behaviour, the king ordered that the Pallis should in future treat the Nōkkans as their Jādipillais. Some Nōkkans say that they were presented with copper-grants, one of which is reputed to be in the possession of one Nōkka Ramaswāmi of Mulavāyal village in the Ponnēri tāluk of the Chingleput district.
In the course of their rounds, the Nōkkans repeat the story of the origin of the Pallis, one version of which runs as follows. Two Asuras, Vāthāpi and Enādhapi, who were ruling at Ratnagiripatnam, obtained at the hands of Siva, by means of severe tapas (penance), the following boon. No child should die within their dominions, and the Asuras should be invincible, and not meet their death at the hands of uterine-born beings. The Dēvatas and others, unable to bear the tyranny of the Asuras, prayed to Brahma for rescue. He directed them to the Rishi Jambuvamuni, who was doing penance on the banks of the river Jumna. This Rishi is said to have married a woman named Āsendi, who was born from the cheeks of Parvati. Hearing the request of the Dēvatas, the Rishi lighted the sacred fire, and therefrom arose a being called Rūdra Vanniyan, and forty other warriors, including Nīlakanta, Gangabala, and Vajrabāhu. The Pallis are descended from these fire-born heroes. (See Palli.)
Nōkkans wear the sacred thread, and carry with them a big drum and a gourd pipe like that used by snake-charmers.
# Castes and Tribes of Southern India/Nūkala

​Nūkala (coarse grain powder). — An exogamous sept of Padma Sālē.
# Castes and Tribes of Southern India/Nūrankurup

​Nūrankurup.__An occupational name for Paravans settled in Malabar, whose employment is that of lime-burners (nūru, lime).
# Castes and Tribes of Southern India/Nīlagara

​Nīlagara (indigo people).—The name of a class of dyers, who are, in the Mysore Census Report, 1901, included in the Kumbāra or potter caste.
# Castes and Tribes of Southern India/Nīli

​Nīli (indigo). — An exogamous sept of Padma Sālē and Togata.
# Castes and Tribes of Southern India/Nēyye

​Nēyye (clarified butter).—An occupational sub-division of Kōmati.
# Castes and Tribes of Southern India/Nīla

​Nīla (blue).—An exogamous sept of Mēdara.
# Castes and Tribes of Southern India/Nēyyala

​Nēyyala.—The Nēyyala are a Telugu fishing caste found chiefly in Vizagapatam and Ganjam, for the following note on whom I am indebted to Mr. C. Hayavadana Rao. The name is derived from the Telugu nēyyalu, meaning fried rice or cholam (Sorghum vulgare), which is made by female members of the caste, especially during the harvest season, into balls with jaggery (crude sugar). These are carried about the country by the men for sale to those engaged in reaping the crop and others. As payment, they receive from the reapers a portion of the grain which they are cutting. A further occupation of the caste is fishing with konti vala, or koyyala vala i.e., nets supported on a row of bamboo sticks, which are placed in shallow water, and dragged by two men.
The Nāga (cobra) is reverenced by the caste. A Brāhman officiates at marriages, during which the sacred thread is worn. The remarriage of widows is permitted, provided that the woman has no children by her first husband. Divorce is not allowed. The dead are burnt, and the chinna (little) and pedda rōzu (big day) death ceremonies are observed.
As a caste, the Nēyyalas do not drink intoxicating liquor, and eat only in Brāhman houses. Their usual title is Ayya.
# Castes and Tribes of Southern India/Nōttakāran

​Nōttakāran.— The office of village Nōttakāran, or tester, has been abolished in modern times. It was ​generally held by a goldsmith, whose duty was to test the rupees when the land revenue was being gathered in, and see that they were not counterfeit.
# Castes and Tribes of Southern India/Nūnē

​Nūnē (oil). — An occupational sub-division of Kōmati.
# Boyle v. Sinclair/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
178 U.S. 611
Boyle v. Sinclair
Mr. William A. Maury for plaintiff in error.
Mr. Samuel H. Hays for defendant in error.
Dismissed with costs, on the authority of Wales v. Whitney, 114 U.S. 564, 29 L. ed. 277, 5 Sup. Ct. Rep. 1050.

## Notes

* ↑ See 57 Pac. 706.
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Boyle v. Zacharie

* Search for titles containing or beginning with: "Boyle v. Zacharie."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Boyle v. Zacharie (31 U.S. 348)
* Boyle v. Zacharie (31 U.S. 635)
* Boyle v. Zacharie (31 U.S. 648)
# Boyle v. Zacharie (31 U.S. 348)/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
31 U.S. 348
Boyle v. Zacharie
The judges who were in the minority of the court upon the general question as to the constitutionality of state insolvent laws, concurred in the opinion of Mr Justice Johnson in the case of Ogden v. Saunders. That opinion is therefore to be deemed the opinion of the other judges who assented to that judgment. Whatever principles are established in that opinion, are to be considered no longer open for controversy, but the settled law of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Boyle v. Zacharie (31 U.S. 348)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
31 U.S. 348
Boyle v. Zacharie
ERROR to the circuit court of the district of Maryland.
Before this case came on for argument, Mr Wirt, in behalf of the plaintiff (the original defendant), inquired of the court, whether the opinion of Mr Justice Johnson, delivered in the case of Ogden v. Saunders, 12 Wheat. Rep. 213, was adopted by the other judges who concurred in the judgment in that case.
Mr Chief Justice MARSHALL said.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Boyle v. Zacharie (31 U.S. 648)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
31 U.S. 648
Boyle v. Zacharie
ERROR to the circuit court of the United States for the district of Maryland.
The facts of this case are stated, in part, in the preceding equity case; and in the opinion of the court, delivered by Mr Justice Story.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Boyle v. Sinclair

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
178 U.S. 611
Boyle v. Sinclair

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Boyles v. Hudspeth

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
334 U.S. 856
Boyles v. Hudspeth

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Barca

From volume 2 of the work.
A titular see of Cyrenaica in Northern Africa. According to most archaeologists it was situated at Medinet el Merdja, but according to Graham (Roman Africa) at Tolometa, or Tolmeita. After being often destroyed and restored, it became, during the Roman period, a mere borough (Marquardt, Staatsverwaltung, I, 459), but was, nevertheless, the site of a bishopric. Its bishop, Zopyros (Zephyrius is a mistake), was present at the Council of Nicaea in 325 (Gelzer, Patrum Nicaenorum nomina, 231). The subscriptions at Ephesus (431) and Chalcedon (451) give the names of two other bishops, Zenobius and Theodorus. The see must have disappeared when the Arabs conquered the Pentapolis in 643 (Butler, The Arab Conquest of Egypt, 430).
Lequien, Oriens Christ., II, 625: Gams, Series episcop., 462.
L. Petit.
# Catholic Encyclopedia (1913)/Barjesus

From volume 2 of the work.
(Gr. Bariesous).
A false prophet found in the company of the Proconsul Sergius Paulus by St. Paul and Barnabas during their stay at Paphos in Cyprus (Acts 8:6-12). Because of his opposition to the Proconsul's conversion to Christianity, Barjesus was struck blind by St. Paul. He was also called Elymos (Arabic, 'alim, i.e. "wise"), which St. Luke translated by "magician." (Acts 13:8).
F.X.E. ALBERT
# Catholic Encyclopedia (1913)/Barac

From volume 2 of the work.
(Heb. Baraq, lightning)
The deliverer of the Israelites from the power of the Chanaanites under the judgeship of Debbora. He was the son of Abinoem of Cedes in Nephtali (Judges, iv, 6) and probably belonged to the tribe of Issachar (v, 15). When, after the death of the Judge Aod, "the children of Israel again did evil in the sight of the Lord", (iv, 1), they were delivered into the hands of the Chanaanite King Jabin of Asor who grievously oppressed them for twenty years (iv, 3). Thereupon the prophetess Debbora of Mount Ephraim, between Rama and Bethel, instigates Barac, manifestly a leading captain of the time, to assemble 10,000 men of the tribes of Nephtali and Zabulon (iv, 6; cf. v, 14) and to take the field against Sisara, the general of Jabin's army. Barac assembles his warriors at Cedes, moves to Mount Thabor, and by a rush down the mountain surprises the Chanaanites (iv, 10, 12, 14; cf. v, 15, 19, 21). The panic-stricken army of Sisara is attacked, routed, pursued, and finally cut to pieces (iv, 16). Sisara, having taken to flight, seeks refuge in the tent of Jahel, the wife of Haber, the Cinite, where he meets with a treacherous end (iv, 21; cf. v, 26). This signal victory of Barac, which put an end to the power and oppression of Jabin, and which was followed by a period of forty years' rest, is commemorated in the triumphal ode of Debbora and Barac (v). For the various accounts of Barac's exploits which critics detect in Judges, iv, and v, see JUDGES, BOOK OF.
F.X.E. ALBERT
# Catholic Encyclopedia (1913)/Barbalissos

From volume 2 of the work.
A titular see of Mesopotamia. It was a city in Provincia Augusta Euphratensis, where the Equites Dalmatae Illyriciani kept garrison (Notit. Dignitat. Orientis, ed. Boecking, 88, 389). Justinian raised anew its walls (Orocop., Deaedific., II, 19; Malalas, Chronograph., XVIII, in Migne, P.G., XCVII, 676). At an early date it was a suffragan of Hierapolis, a metropolis in the Patriarchate of Antioch. Its bishop Antonius was present at the Council of Nicaea (325); two other bishops, Aquilinus and Marinianus, are known between 431 and 451 (Lequien, II, 949). The see is still mentioned in the sixth century. From 793 to 1042 five Jacobite bishops are known bearing this title (Revue de l'Orient chretien, VI, 191). Its site is marked by the ruins at Qala' at Balis, which partly retains the old name, south of Meskene, on the road from Aleppo to Soura, where the Euphrates turns suddenly to the east. The spellings Barbarissos and Barbairissos in later "Notitiae" are wrong; so is Barbaricus campus in Procopius (De bello Persico, II, 99). Lequien (I, 407) wrongly gives Barbalissus as synonymous with Balbisse, another bishopric in Cappadocia, known only in 1143.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Barent Van Orley

From volume 11 of the work.
(Bernard)
Painter, b. at Brussels, about 1491; d. there 6 January, 1542. He studied under Raphael in 1509. He returned to Brussels and was commissioned in 1515 to paint an alter-piece for the Confraternity of the Holy Cross at Furnes. In 1518 he was appointed official painter to Margaret of Austria, Regent of the Netherlands, and two years afterwards entertained Dürer in his house for some time, during which Dürer painted Orley's portrait, now in the Dresden Museum. In 1530, Margaret of Austria having died, Orley received the official appointment from her successor, Mary of Hungary. Orley was a Catholic, but assisted at various Lutheran meetings held in his father's house. He and his brother were arrested, with several other painters, and sentenced to pay fines, and to do public penance in the church of St. Gudule (Brussels). The artist had seven children by his first wife, Agnes Segheres, and two by his second wife, Catherine Hellinex.
He painted in oil and tempera, and made a great many designs for glass windows. Some of the finest windows in St. Gudule's are from his drawings. He was an engraver and an able craftsman. With Michael Cocxie he superintended the manufacture of the tapestries for the Vatican designed by Raphael's cartoons for Leo X. Three pieces of tapestry from his own drawings are at Hampton Court, the Louvre, and the Caserta Palace at Naples. Many of his pictures derive their extreme brilliance from being painted on a ground of gold leaf. A tradition that he visited England lacks definite proof. The eight portraits of the first Regent of the Netherlands, and four of the second, he is said to have painted, have not yet been found. His works occasionally bear the family motto "Elx sijne tijt" (Every man his day).
Fetis, Musée Royal de Belgique (Brussels, 1865); and see the writings of van Mander, Michiels, Siret, and Ophemert.
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Barnaba Oriani

From volume 11 of the work.
Italian Barnabite and astronomer, b. at Carignano, near Milan, 17 July, 1752; d. at Milan, 12 November, 1832. After receiving an elementary education in his native town, he studied at the College of San Alessandro, Milan, where he was educated and supported by the Barnabites. He later joined the Barnabites, and, after studying the humanities, physical and mathematical sciences, philosophy, and theology, was ordained priest at the age of twenty-three. Specially interested in astronomy, he was shortly after his ordination (1776) appointed on the staff of the Observatory of Brera in Milan. He became assistant astronomer in 1778, and director in 1802. In 1778 he began to publish the dissertations on astronomical subjects which form an important part of the original memoirs appearing in the "Effemeridi di Milano" during the next fifty-two years. His work soon attracted considerable attention, and in 1785 a notable memoir containing his calculation of the orbit of Uranus and a table of elements for that planet won for him a prominent place among the astronomers of his time. He was admitted to membership in numerous learned societies, and offered the position of professor of astronomy at Palermo, which, however, he did not accept. In the following year he travelled throughout Europe at the expense of the state, visiting the chief observatories. When Napoleon set up the republic in Lombardy, Oriani refused absolutely to swear hatred towards monarchy; the new government modified the oath of allegiance in his regard, retained him in his position at the observatory, and made him president of the commission appointed to regulate the new system of weights and measures. When the republic was transformed into the Napoleonic kingdom Oriani received the decorations of the Iron Crown and of the Legion of Honour, was made count and senator of the kingdom, and was appointed in company with De Cesaris, to measure the arc of the meridian between the zeniths of Rimini and Rome. He was a devoted friend of the Theatine monk Piazzi, the discoverer of Ceres, and for thirty-seven years cooperated with him in many ways in his astronomical labours. Besides his constant contributions to the "Effemeridi di Milano", he published a series of important memoirs on spherical trigonometry (Memorie dell' Istituto Italiano, 1806-10) and the "Istruzione suelle misure e sui pesi" (Milan, 1831).
GABBA in TIPALDO, Italiani Illustri, III (Venice, 1836), 473-81; POGGENDORF, Handwörterbuch zur Gesch. der exacten Wissenschaften, II (Leipzig, 1863); CACCIATORE AND SCHIAPPARELLI, Correspondenza Astronomica fra Giuseppe Piazzi e Barnaba Oriani (Milan, 1874), introduction.
Edward C. Phillips.
# Castes and Tribes of Southern India/Tambala

​Tambala. — The Tambalas are summed up, in the Madras Census Report, 1901, as " elugu-speaking temple priests. Their social position differs in different localities. They are regarded as Brahmans in Godāvari, Kistna and Nellore, and as Sūdras in the other Telugu districts." It is noted, in the Census Report, that the ​Tambalas are described by C. P. Brown as a class of beggars, who worship Siva, and who beat drums; secular priests, etc. These men are generally Sūdras, but wear the sacred thread. " It is said that, during his peregrinations in the north, Sankarāchārya appointed Tamil Brāhmans to perform temple services in all the Saiva shrines. Hence the Telugu people, in the midst of whom the Tamilians lived, called them the Tambalas (Tamils). They are not now, however, regarded as Brāhmans, whatever their original position may have been. They will eat only with Brāhmans. Most of them are Saivites, and a few are Lingayats. The Smarta Brāhmans officiate as their priests at birth, marriage, and death ceremonies. They do not eat animal food, and all their religious rites are more or less like those of Brāhmans. Their usual titles are Aiya and Appa."
# Castes and Tribes of Southern India/Tambi

​Tambi (younger brother). — A term of affection in the Tamil country, used especially when a younger person is being addressed. It is also recorded as an honorific title of Nāyars in Travancore, and a suffix to the names of Nāyar sons of Travancore sovereigns.
# Castes and Tribes of Southern India/Tagara

​Tagara.—A section of Poroja.
# Castes and Tribes of Southern India/Talayāri

​Talayāri.— The Talayāri (talai, head) or chief watchman, or Uddāri (saviour of the village), is a kind of undepartmental village policeman, who is generally known as the Talāri. Among other duties, he has to follow on the track of stolen cattle, to act as a guard over persons confined in the village choultry (lock-up), to attend upon the head of the village during the trial of petty cases, to serve processes, and distrain goods. In big villages there are two or three Talayāris, in which case one is a Paraiyan, who officiates in the Paraiya quarter. In parts of the Telugu country, the Mutrāchas, who are the village watchmen, are known as Talārivallu, or watchman people, and, in like manner, the Bēdars are called Talārivāndlu in the Kurnool and Bellary districts.
It is noted, in the Gazetteer of the Tanjore district (1906), that "from the earliest years of the British occupation of the country, fees were paid to the talaiyāri or village watchman. He was probably survival of a state of society in which kāvalgars did not exist, and his duties were, it seems, to look after the villagers' fields and threshing floors. At any rate, he continued in existence even after the abolition of the kāval system (see Maravan), and was declared by the early Police Regulation (XI of 1816) to be part of the regular police establishment. Practically he did little real police duty, and in 1860, when the mufassal police was reorganised, all claims to the services of the talaiyāri as a servant of the State were formally abandoned, the Inspector-General of Police having reported that any attempt to utilise the talaiyāri body would be fruitless and unpopular. Talaiyāris still continue to be employed and paid by the ryots (cultivators) as the private guardians of their crops and harvested grain. Recently, however, the district was ​brought into line with the rest of the Presidency by the creation of a new force of talaiyāris, who now perform the police duties assigned to such persons elsewhere. They are provided with lathis (sticks) and badges, and are a useful auxiliary to the police."
# Castes and Tribes of Southern India/Tambirān

​Tambirān. — The name for Pandāram managers of temples, e.g., at Tiruvādudurai in Tanjore and Mailam in South Arcot.