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# Catholic Encyclopedia (1913)/Andreas de Vega

From volume 15 of the work.
Theologian and Franciscan Observantine, b. at Segovia in Old Castile, Spain, at unknown date; d. at Salamanca probably in 1560. He studied at the University of Salamanca, and was a professor there when he became an Observantine of the Franciscan Order. He continued his work as a teacher in the monastery of the Observantines where the learned Alphonso de Castro also taught. Both were distinguished in speculative theology. Vega was a moderate Scotist who at the same time held to St. Bonaventure. The Emperor Charles V sent Vega as theologian together with other scholars to the Council of Trent. At Trent he came into connection with Cardinal Petrus Pacheco, Bishop of Jaen (consequently called "Giennensis"), who was a patron of the Franciscan Order. Vega was conspicuous in the preliminary discussions of the canon of the Scriptures and on the Vulgate, which were treated in the Decree promulgated in the fourth session of the council, 8 April, 1546. He also took a prominent part in the preliminary discussions on the dogma of justification, and drew attention to himself at the same time by his debates with Dominicus de Soto, the Dominican who defended the dogmas of rigid Thomism. The Decree was promulgated in the sixth session on 13 January, 1547. Previous to the council Vega had written to defend the Catholic doctrine of justification against the Protestants, "De justificatione, gratia fide, operibus et meritis quaestiones quindecim" (Venice, 1546). The dedication to Cardinal Pacheco is dated Trent, 1 January, 1546. After the promulgation of the Decree he wrote in its defence at Trent and Venice, "Tridentini decreti de justificatione exposition et defensio lib. XV distincta" (Venice, 1548). In the last two books he confutes Calvin's "Acta synodi tridentinae cum antidoto" (Geneva, 1547). This was Vega's most important work and it was so highly esteemed by Peter Canisius that he had it reprinted at Cologne (1572) in one volume with Vega's previous work, "De justificatione". Reprints were issued at Cologne (1585) and at Aschaffenburg (1621). A posthumous work by Vega was also published, his "Commentaria in Psalmos" (Alaclà de Henares, 1599).
WADDING, Scriptores ordinis minorum (Rome, 1650), 14 sq.; (ibid., 1806), 1829; (ibid., 1906), 17 sq.; SBARALEA, Supplementum ad scriptores ord. min. (Rome, 1806), 37 sq.; (2nd ed., ibid, 1908), I, 40; WADDING-LUCAS DE VENETIA, Annales minorum, XVIII (Rome, 1740), 17-18, 122-23, 145-147; XIX (ibid., 1754), 208; HURTER, Nomenclator, IV (Innsbruck, 1899), 1179 sqq.; II (3rd ed., ibid., 1906), 1390-92; Concilium Tridentinum issued by the GURRES SOCIETY, I-V (Freiburg, 1901-1911); HEFNER, Die Entstehungsgeschichte des Trienter Rechtfertigungsdekretes (Paderborn, 1909), 58-59; 102 sqq.
MICHAEL BIHL
# Catholic Encyclopedia (1913)/Andres Cavo

From volume 3 of the work.
A writer frequently quoted on Spanish-Mexican history; b. at Guadalajara in Mexico, 21 January, 1729, he entered the Society of Jesus, 14 January, 1758, and went to Italy with the other members of the order after their expulsion from Mexico in 1767. An important chronicle of events from the date of the conquest of Mexico (1521) to the year 1767, which Cavo wrote for the municipality of the City of Mexico, Bustamente asserts was composed after his expatriation and while at Rome. From considerations of delicacy Cavo desisted from after the work after his order had been expelled from Mexico. He has preserved and co-ordinated a large number of facts that are found nowhere else. Bustamenete edited and continued the chronicle to 1836, bit not with the impartiality of Cavo. The book was published at Jalapa in Mexico in 1870.
Beristain de Souza, Biblioteca hispano-americana setentrional (Mexico 2nd ed., 1885 By Fortino Hipolito Vera); Cavo, Los Tres Siglos en Mexico (Jalapa, 1870); Diccionario universal de Historia y Geografia (Mexico).
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Andrew Donlevy

From volume 5 of the work.
Educator, b. in 1694, probably in Sligo, Ireland; date and place of death uncertain. Little is known about his early life. With the penal laws then rigorously enforced it was difficult to obtain an education at home; and when he went abroad to study for the priesthood he must have gone in disguise, going abroad for any such purpose being a crime. However, he reached Paris in 1710 and became a student at the Irish College. His clerical course finished, he was ordained priest, and in 1728 was appointed prefect in the college, an office he held till 1746. He had also attended lectures at the university, graduating both in theology and law. While holding the office of prefect, he drew up a new code of rules for the government of the college, placing it under the control of the Archbishop of Paris and subject to the university. He also published in 1742 an Irish-English catechism of the Christian Doctrine, an edition of which appeared in Dublin in 1848.
E. A. D'Alton.
# Catholic Encyclopedia (1913)/Andreas Kobler

From volume 8 of the work.
An historian, b. at Muhldorf in Bavaria, 22 June, 1816; d. at Klagenfurt, 15 November, 1892. He made his preliminary studies at Landshut, and studied theology at Munich, where Mohler and Gorres appear to have awakened in the young theologian his preference for the study of history. After his ordination (1840) he was a curate on the mission for four years, after which he entered the novitiate of the Society of Jesus at Graz. Later he was sent to America on account of the disturbances of 1848 in his own country, and was attached to the New York mission for five years, being occupied mostly as professor of mathematics. Returning to Europe, he taught at Presburg until 1857, where he was sent to Innbruck as professor of church history. He held this chair for fourteen years, and was rector of the college of Innsbruck from 1861 to 1866. In 1871 he became once more professor of mathematics at Linz, and for two years rector of the college there. Returning then to lnnsbruck, he dedicated nine years to literary work, was appointed superior (1887) of the seminary at Klagenfurt, where he was still vigorous and active in the pulpit when death overtook him in his seventy-sixth year. His literary works are for the most part on historical subjects. Besides contributions to periodicals, Kobler published: "Florian Bauke, ein Jesuit in Paraguay" (1870); "Die Aufhebung der Gesellschaft Jesu" (1873); "Eine innere Klosterschule im IX. Jahrhtmdert" (1876); "Die Märtyrer und Bekenner der Gesellschaft Jesu in England während der Jahre 1550-1681" (1886); "De Maistre, fünf Briefe über den öffentlichen Unterricht in Russland" (from the French); "Studien über die Klöster des Mittelalters" (from the English, 1867); "Katholisches Leben im Mittelalter" (from Kenelm Digby's "Mores Catholici", 1887-9) .
BULOW, 100 Lebensbilder aus der osterr.-ungar. Provinz der Gesellshaft Jesu (Vienna, 1902); HOFMANN, Das Nikolaiheus in Innsbruck einst und jetzt (Innsbruck, 1908).
N. SCHEID
# Catholic Encyclopedia (1913)/Andreas of Ratisbon

From volume 1 of the work.
(Or REGENSBURG.)
Historian of the later fourteenth and earlier fifteenth century. All that is known concerning him is gathered from the scanty particulars given in his works. He was ordained priest at Eichstätt in 1405, and joined the Canons Regular of St. Augustine at Ratisbon in 1410, where he devoted himself to historical studies. His principal works are "De statu urbis Ratisbon, antiquo et de variis Haeresibus", the "Chronicon Generale" and the "Chronicon de Ducibus Bavariae", to 1439, which gained him the title of the "Bavarian Livy", and which he afterwards translated into German, and continued to 1452. He is the principal forerunner of the famous Bavarian historiographer, Aventinus.
HURTER, Nomenclator, IV, 701; LORENZ, Deutschlands Geschichtsquellen (Berlin, 1886); STAMMINGER in Kirchenlex.
FRANCIS W. GREY
# Catholic Encyclopedia (1913)/Andrew Byrne

From volume 3 of the work.
Bishop of Little Rock, Arkansas, U.S.A., b. at Navan, Co. Meath, Ireland, 5 December, 1802; d. at Helena, Arkansas, 10 June, 1862. He was an ecclesiastical student when, in 1820, Bishop England sought volunteers for the mission of the newly created Diocese of Charleston (South Carolina), and he accompanied the bishop to the United States. He was ordained at Charleston, 11 November, 1827, and after active missionary work in South and North Carolina was for several years vicar-general of the diocese. In 1836 he removed to New York City, where he served at St. Patrick's, St. James's and the church of the Nativity, and finally altered, in 1843, the famous Carroll Hall, which might be termed the cradle of the public school system of New York, into St. Andrew's church. While pastor there in 1844, the new Diocese of Little Rock, comprising the State of Arkansas and all of the Indian Territory, was created, and Father Byrne was named its first bishop. He was consecrated in St. Patrick's Cathedral, New York City, 10 March, 1844, at the same time that the Rev. John McCloskey (afterwards Cardinal) was consecrated coadjutor of New York, and the Rev. William Quarter, Bishop of Chicago. There were then in Arkansas only about 700 Catholics, with one priest and two churches. Shortly before Bishop Byrne died, he claimed that the number of Catholics had increased largely, with nine or more priests, eleven churches, thirty stations, and twelve schools and academies. He visited Ireland several times to obtain colabourers and assistants in the cause of religion and education. He introduced the Sisters of Mercy from Dublin and at the time of his death had almost completed arrangements for the starting of a college at Fort Smith by the Christian Brothers. He was one of the prelates attending the Sixth Provincial Council of Baltimore in May, 1846, and the First Provincial Council of New Orleans in 1856. At the Second Baltimore Council, in 1833, he acted as Bishop England's theologian.
Catholic Almanac (Baltimore, 1864); SHEA, The Catholic Church in N. Y. City (New York, 1878); CLARKE, Lives of the Deceased Bishops (New York, 1872); BAYLEY, Brief Sketch of the Early History of the Catholic Church on the Island of New York (New York, 1870).
THOMAS F. MEEHAN
# Castes and Tribes of Southern India/Udaiya

​Udaiya.— Udaiya, meaning lord, is the title of many well-to-do Lingāyats and of some Jains, and Udaiya or Wodeiyar occurs as the name of a Lingāyat sub-division of the Badagas of the Nīligiri hills. The Mahārājas of Mysore belong to the Wodeiyar dynasty, which was restored after the Muhammadan usurpation of Haidar Āli and Tīpu Sultan. The name of the present Maharāja is Srī Krishna Rāja Wodeiyar Bahādur.
# Castes and Tribes of Southern India/Uddu

​Uddu (Phaseolus Mungo). — An exogamous sept of Kāppiliyan.
# Castes and Tribes of Southern India/Tōta

​Tōta (garden). — Recorded as a sub-division of cultivating Balijas, and an exogamous sept of Bōya, Chenchu, Vāda Balija (or Mila), Mutrācha and Bonthuk Savara. The equivalent Tōta occurs as an exogamous sept of Kāpu and Yānādi. Tōta Dēvaru, or garden god, is the name of an exogamous sept of the Tigala gardeners and cultivators.
# Castes and Tribes of Southern India/Tōtakūra

​Tōtakūra (Amarantus gangeticus).__An exogamous sept of Kamma.
# Castes and Tribes of Southern India/Tēvadiyāl

​Tēvadiyāl (servant of god). — The Tamil name for Dēva-dāsis. Tēvan (god) occurs as a title of Maravans.
# Castes and Tribes of Southern India/Tōlkollan

​Tōlkollan.— The Tōlkollans or Tōlans (skin people) are summed up in the Madras Census Report, 1901, as "leather workers and dyers, and also gymnasts and teachers of gymnastics. They are also called Vatti Kurup, Chāya Kurup, and Vil Kurup. Their title is Kurup." The Tōlkollans are stated * to be " blacksmiths by caste, who abandoned their hereditary trade for leather work, and they are chiefly employed by Māppillas. One peculiar custom in this caste is that two or more brothers may have one wife in common. Only those in good circumstances indulge in the luxury of a private wife. The following information furnished by Mr. S. Vaidyanadha Aiyar, the headmaster of the School of Commerce, Calicut, gives some information regarding leather work in Malabar: —
    (a) Boots and shoes of country make and English pattern.
    (b) Harness making.
    (c) Native shoes (ceruppu). These are of the special pattern peculiar to Malabar, and are largely used by all classes of the Hindu and Māppilla communities. The Arabs who visit this coast once a year purchase a considerable number to take back with them. The price of a pair varies from Rs. 1-8-0 to Rs. 5. Those with ornamental gold lace work cost from Rs. 10 to Rs. 50. These shoes are generally used by well-to-do Māppillas. White of egg is used to give a creaking sound to the shoes. This work is mainly done by Thōlperunkollans
​and Māppillas, and the latter show more skill in finish and ornamental work.
    (d) Knife sheaths. Almost every Nāyar, Tiyan and Māppilla carries a knife about a foot in length, and there is a demand for leather sheaths. These are made by Pānans as well as by Thōlperunkollans and Māppillas.
    (e) Leather baskets are also made, and are largely used as receptacles for carrying pepper, paddy (rice),and other grain.
    (f) Winnowing fans are made of leather, and are used in pepper and paddy yards, etc.
    (g) Muttu ceruppu (clogs) are leather shoes with wooden soles. These are largely used during the rainy season."
# Castes and Tribes of Southern India/Tōti

​Tōti.— The Tōti or Totti is one of the village communal servants. The name has been derived from tondu,to dig, or tott, to go round, as the Tōti is the purveyor of news, and has to summon people to appear before the village council. The functions of this useful person to ​the community have been summed up as follows by a district official.* " This individual has all the dirty work of the village allotted to him. He is of the lowest caste, and hence makes no scruple of doing any manner of work that he may be called upon to perform. The removal and sepulture of unclaimed dead bodies, the cleansing of choultries, rest-houses and the like, where travellers carrying infectious diseases might have halted, and other gruesome duties are entrusted to him. In spite of all this, the Toti is one of the most trusted of the humbler servants of the village community. Considering his humble status and emoluments, which average between Rs. 3 and Rs. 4 a month, his honesty with regard to pecuniary matters is wonderful. He may be trusted with untold wealth, as is often done when he is the sole custodian of the revenue collections of his village to the tune of several thousands at a time, when on their way from the collecting officers to the Government Treasury." Testimony is borne to the industry of the Tōti in the proverb that if you work like a Tōti, you can enjoy the comforts of a king.
In the Madras Census Report, 1891, Tōti is returned as a sub-division of Chakkiliyan. The Tōti of Mysore is defined by Mr. L. Rice † as a menial among the village servants, a deputy talāri, who is employed to watch the crops from the growing crop to the granary.
Odiya Tōti is a Tamil synonym for Oriya Haddis employed as scavengers in municipalities in the Tamil country.
* ↑ * Madras Mail, 1906.
* ↑ † Mysore and Coorg Gazetteer.
# Castes and Tribes of Southern India/Tēn

​Tēn (honey). — Tēn or Jēn has been recorded as a sub-division or exogamous sept of jungle Kurumbasand Holeyas. Some Irulas style themselves Tēn Padaiyāchi or Tēn Vanniyan, Padaiyāchi and Vanniyan being a title and synonym of the Pallis.
# Castes and Tribes of Southern India/Tōl Mēstri

​Tōl Mēstri.— A sub-division of Semmān.
# Brown v. Union Bank of Florida/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
45 U.S. 465
Brown v. Union Bank of Florida
A motion is made to dismiss this writ of error, because the judgment of the court below was not final, and there has been no service of the citation.
The motion is granted. The judgment below reversed the judgment of an inferior court, and remanded the cause to that court, with instructions to award a venire facias de novo; it was, therefore, not a final judgment, on which only a writ of error can issue.
This cause came on to be heard on the transcript of the record from the Court of Appeals for the Territory of Florida, and it appearing on the motion of Mr. Thompson, of counsel for the defendant in error, that there has been no service of the citation in this cause, it is therefore now here ordered and adjudged by this court, that this cause be, and the same is, hereby dismissed, with costs.
January 12th.

## 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
# Brown v. United States (113 U.S. 568)

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
113 U.S. 568
Brown v. United States
James Brown, the intestate of the appellant, was a boatswain in the United States navy. The petition in this case was filed against the United States by the administratrix of his estate in the court of claims to recover a balance of pay which she alleged was due to Brown at his death. The court of claims found the following facts: Brown, the decedent, was appointed a boatswain in the navy of the United States, January 4, 1862. On October 22, 1872, the naval retiring board, before which he had been ordered by the secretary of the navy under the provisions of section 23 of the act of August 3, 1861, (12 St. 291,) reported that he was incapacitated from performing the duties of his office, and that there was no evidence that such incapacity was the result of any incident of the service. He was accordingly, upon the day last mentioned, by order of the president, retired on furlough pay. From October 22, 1872, to June 30, 1875, Brown received pay at the rate of $900 per annum; and from July 1, 1875, to June 6, 1879, at the rate of $500 per annum. On the day last named he died. The court further found that the acts of August 3, 1861, (12 St. 290,) and of December 21, 1861, (12 St. 329,) were soon after their enactment construed by the president and navy department to include warrant officers, and under that construction it had been the uniform practice of the president to place warrant officers on the retired list, and large numbers of these officers had been so retired. No protest or objection was made y Brown during his life-time, either to his retirement or rate of pay. The accounting officers of the treasury had uniformly held that longevity pay to retired officers was not authorized by section 1593 of the Revised Statutes.
From these findings of fact the court of claims deduced, as a conclusion of law, that Brown was legally placed on the retired list, and had received the full amount of pay allowed him by law, and was not entitled to recover, and entered judgment dismissing the petition. The appeal of the petitioner brings that judgment under review.
John Paul Jones and Robert B. Lines, for appellant.
Sol. Gen. Phillips, for appellee.
Mr. Justice Woods delivered the opinion of the court. He recited the facts in the foregoing language.

## 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
# Castes and Tribes of Southern India/Korono

​Korono.—Karnam, Mr. H. A. Stuart writes,* "includes both Karnam proper, and also Korono, the accountant caste of Ganjam and Orissa. The following remarks relate solely to the Uriya Koronos. The word Korono is said to be derived from kirani, which means a writer or clerk. The origin of the Koronos is uncertain. One writer says that they are Kayasts of Northern India, who are of Kshatriya origin. Mr. R. C. Dutt says, in his History of Ancient India, that, according to Manu, the Koronos belong to the Kshatriya Vratyas, who do not perform the religious rites. And, in the Raghuvamsa, the poet Kalidasa describes Koronos as the offspring of a Vaisya and a Sudra woman, and he is supported by the lexicographer Amara Sinha. It is said that the ancestors of the Koronos were brought from Northern India by Yayatikesari, King of Orissa (447—526 A.D.), to supply the want of writers and clerks in certain parts of Orissa. The Koronos are worshippers of Vishnu. Their ceremonies are performed with the aid of Brahman priests. The remarriage of widows is not permitted. They eat ​fish, and the flesh of goats and deer. The Uriya Koronos observe the gosha system, and carry it to such an extent that, after a girl attains puberty, she is not allowed to appear before her elder brother. Their titles are Patnaik and Mahanti."
The heads of the Ganjam villages are, Mr. S. P. Rice informs us, "called Korono, the doer, and Karji, the manager. The Korono, who is really only the accountant, but who, by reason of his higher education, is generally the ultimate authority in the village, appropriates to himself the title Potonaiko, as his caste distinction. The word signifies the Naik or head of the town." It has been noted that "in the Telugu districts, the Karnam is usually a Brāhman. Being in some respects the most intelligent, and the most unpopular man in the village, he is both feared and hated. Murders of accountants, though infrequent, are not unknown." Of proverbs relating to Karnams, the following may be quoted :—
    Even if a thousand pagodas are levied from a village, not even a cash will be levied from the Karnam (a pagoda is a gold, and a cash a copper coin).
    The Karnam is the cause of the Kapu's (cultivator caste) death.
    The hungry Karnam looks into his old accounts (to worry his creditors).
    The co-operation of the Karnam is as necessary as the axles to the wheels of a cart.
    One Karnam to one village.
    A quiet Karnam is as little cared for as a tame elephant.
    If a Karnam trusts another, his end is near.
    If an enemy is his neighbour; if another Karnam is his superior; if the Kāpu bears complaints against him, a Karnam cannot live on. ​The Koronos are divided into various sections, e.g., Sishta or Srishti. Vaisya, Majjula, and Matihansa, some of which wear the sacred thread. The Vaisyas are not allowed to marry their girls after puberty, whereas the others may marry them before or after this event. A woman of the Bhōndari caste is employed on the occasion of marriage and other ceremonies, to perform certain duties, for which her services are indispensable.
# Castes and Tribes of Southern India/Korti

​Korti.—An occupational name, derived from korto, a saw, of woodsawyers in Ganjam.
# Castes and Tribes of Southern India/Korama

​Korama.— See Korava.