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# Catholic Encyclopedia (1913)/Beelphegor

From volume 2 of the work.
(Or BAALPEOR.)
Beelphegor was the baal of Mt. Phogor, or Peor, a mountain of Moab. The exact idea of baal seems to be "the possessor", the one who holds the real domination (Lagrange, Religions Sémitiques, 83, 84); so Beelphegor was the Moabite divinity who ruled over Phogor. Some identify him with Chamos (Chemosh), the national god of Moab, but this is not at all certain, as many localities had their local deities, apparently distinct to the popular mind. To the baal was generally ascribed the fertility of the soil and the increase of flocks; he was worshipped by offerings of the products he gave and often by unchaste practices done in his honor at his sanctuary. One of the great works of the prophets was to stamp out this immoral cult on the soil of Palestine.
Israel came in contact with Beelphegor at Settim, on the plains of Moab, their last station before entering the land of Canaan. Here many men of Israel, as a sequel to their immoral intercourse with the women of Moab, took part in the sacrificial banquets in honor of Beelphegor for which crimes they were punished by death (Num., xxv). It is commonly held, in view of the occurrences at Settim and of the general nature of baal-worship, that immoral rites were part of the worship of this god; while the text does not make this certain, the large number of persons involved and the fact that "the affair of Phogor" is ascribed to the instigation of the seer Balaam, seem to indicate that it had relation to the cult of Beelphegor (xxxi, 16). Marucchi believes the survival of the cult till the middle of the second century is attested by an inscription dedicated by some soldiers from Arabia (?) to Jupiter Beellepharus, whom he identifies with Beelphegor. The proof is slight, nothing more than the resemblance in name. The terrible chastisement inflicted on Israel for the sin at Settim is mentioned several times in the Bible, and St. Paul (I Cor., x, 8) uses it to point a moral.
GRAY, Comm. on Numbers (New York, 1903); MARUCCHI in VIG., Dict. de la Bible (Paris, 1894), LAGRANGE, Religions Sémitiques (Paris, 1905), 83f.; SMITH, Religion of the Semites (London, 1894); Article Baal in Encyc. Biblica and in HASTINGS, Dict. of the Bible.
JOHN F. FENLON
# Catholic Encyclopedia (1913)/Belial

From volume 2 of the work.
Found frequently as a personal name in the Vulgate and various English translations of the Bible, is commonly used as a synonym of Satan, or the personification of evil. This sense is derived from II Cor., vi, 15, where Belial (or Beliar) as prince of darkness is contrasted with Christ, the light. It is clear in the Vulgate and Douay translations of III Kings, xxi, 10 and 13, where the same Hebrew word is rendered once as Belial and twice as "the devil". In the other instances, too, the translators understood it as a name for the prince of evil, and so it has passed into English. Milton, however, distinguishes Belial from Satan, regarding him as the demon of impurity. In the Hebrew Bible, nevertheless, the word is not a proper name, but a common noun usually signifying "wickedness" or "extreme wickedness". Thus, Moore renders "sons of Belial" as "vile scoundrels" (Judges, xix, 22); most prefer "worthless fellows". In some cases belial seems to mean "destruction", "ruin"; thus in Ps. xii, 9 (Heb.), the word is parallel to the thought of utter destruction and seems to mean the same. In Ps., sviii, 5, it is parallel to "death" and "Sheol"; some understand it as "destruction", Cheyne as "the abyss". The etymology of the word is doubtful; it is usually taken to be a compound meaning "worthlessness." Cheyne suggest an alternate that means "that from which no one comes up", namely the abyss, Sheol. St. Jerome's etymology "without yoke", which he has even inserted as a gloss in the text of Judges, xix, 22, is contrary to Hebrew philology. Belial, from meaning wickedness or Sheol, could develop into a name for the prince of evil or of darkness; and as such was widely used at the beginning of our era. Under the names Beliar, Berial, he plays a very important rôle in apocryphal literature, in the "Ascension of Isaias", the "Sibylline Oracles", and the "Testament of the Twelve Patriarchs". He is the prince of this world and will come as Antichrist; his name is sometimes given also to Nero, returning as Antichrist.
CHEYNE in Encyc. Bib. (New York, 1899); MOORE, Commentary on Judges (New York, 1900), 419; GARVIE in HAST., Dict. of Bible (New York, 1903); DEANE, Pseudepigrapha (Edinburgh, 1891); LESÊTRE in VIG., Dict. de la Bible (Paris, 1894); CHARLES, Ascension of Isaiah (London, 1900); CHARLES, Eschatology, Hebrew, Jewish, and Christian (London, 1899).
JOHN F. FENLON
# Carne v. Russ

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United States Supreme Court
152 U.S. 250
Carne v. Russ
George W. Smith, for appellants.
Allan C. Story, for appellee.
Mr. Justice GRAY delivered the opinion 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).
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# Carnation Company v. Pacific Westbound Conference

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United States Supreme Court
383 U.S. 932
CARNATION COMPANY, Petitioner, v. PACIFIC WESTBOUND CONFERENCE et al.
Argued: Nov. 8, 1965. --- Decided: Feb 28, 1966
[Syllabus from pages 213-214 intentionally omitted]
Arthur B. Dunne, San Francisco, Cal., for petitioner.
Daniel M. Friedman, Washington, D.C., for the United States and Federal Maritime Commission.
Edward D. Ransom, San Francisco, Cal., and Elkan Turk, Jr., for respondents.
Mr. Chief Justice WARREN delivered the opinion of the Court.

## Notes

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# Carnegie Steel Company v. Cambria Iron Company (175 U.S. 727)/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
175 U.S. 727
Carnegie Steel Company v. Cambria Iron Company

## 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
# Carne v. Russ/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
152 U.S. 250
Carne v. Russ
This was a bill in equity by Russ, as the owner of land in Chicago, worth more than $40,000, against Ogden and others, to set aside and cancel, as creating a cloud upon his title, a tax deed to Ogden, and a certificate of tax sale procured by the other defendants as his agents.
The bill alleged that the taxes upon which the tax deed and certificate were issued were illegally levied and apportioned, and that the plaintiff had tendered to the defendants the full amount of the taxes paid by them.
The defendants answered, denying the plaintiff's title, the illegality of the taxes, and the tender of payment. But Ogden, in his answer, offered to waive his claim of title to the land, and to reconvey it to the plaintiff, if the plaintiff would pay him the sums paid by him, with penalties accrued thereon, and 10 per cent. interest; and the other defendants, in their answers, disclaimed all title in themselves.
At the hearing the defendants contended that the sums which the plaintiff was in equity bound to pay them amounted to $8,705.-34; but the circuit court held that those sums amounted to $4,291.84 only, and that the plaintiff, upon paying this amount, (which he forthwith paid into court,) was entitled to the relief prayed for, and entered a final decree in his favor. The defendants appealed to this court.
Upon the admissions of the answers, and upon the claims made by the defendants in the circuit court, and renewed in this court, it clearly appears that the plaintiff's title to the land was not really contested, but that the only matter in controversy was the amount of money which the plaintiff was equitably bound to pay to the defendants, and that the difference between the sum which the circuit court held him to pay and the highest sum claimed by the defendants was less than $5,000. The amount in controversy, therefore, is insufficient to support the appellate jurisdiction of this court. Act Feb. 16, 1875, c. 77, § 3, (18 Stat. 316;) Peyton v. Robertson, 9 Wheat. 527; Bank v. Hoof, 7 Pet. 168; Ross v. Prentiss, 3 How. 771; Tintsman v. Bank, 100 U.S. 6. Appeal dismissed.

## Notes

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# Carneal v. Banks Banks

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United States Supreme Court
23 U.S. 181
Carneal v. Banks Banks
Feb. 20th.
APPEALS from the Circuit Court of Kentucky
THESE causes was argued by Mr. Jones, for Banks, and by Mr. Bibb, for Carneal and others. Feb. 25th.
Mr. Chief Justice MARSHALL delivered the opinion of the Court.

## Notes

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# Carnegie Steel Company v. Cambria Iron Company

* Search for titles containing or beginning with: "Carnegie Steel Company v. Cambria Iron Company."
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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.
* Carnegie Steel Company v. Cambria Iron Company (175 U.S. 727)
* Carnegie Steel Company v. Cambria Iron Company (185 U.S. 403)
# Carnegie Steel Company v. Cambria Iron Company (175 U.S. 727)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
175 U.S. 727
Carnegie Steel Company v. Cambria Iron Company

## 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).
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# Captain Craig; A Book of Poems/The sage

THE SAGE
Foreguarded and unfevered and serene, Back to the perilous gates of Truth he went— Back to fierce wisdom and the Orient, To the Dawn that is, that shall be, and has been: Previsioned of the madness and the mean He stood where Asia, crowned with ravishment, The curtain of Love's inner shrine had rent, And after had gone scarred by the Unseen.
There at his touch there was a treasure chest, And in it was a gleam, but not of gold; And on it, like a flame, these words were scrolled: "I keep the mintage of Eternity. Who comes to take one coin may take the rest, And all may come—but not without the key."
# Captain Craig; A Book of Poems/The wife of Palissy

THE WIFE OF PALISSY
Yes, you have it; I can see. Beautiful? . . . Dear, look at me! Look and let my shame confess Triumph after weariness. Beautiful? Ah, yes.
Lift it where the beams are bright; Hold it where the western light, Shining in above my bed, Throws a glory on your head, Now it is all said.
All there was for me to say From the first until to-day. Long denied and long deferred, Now I say it in one word— Now; and you have heard.
Life would have its way with us, And I've called it glorious: For I know the glory now
And I read it on your brow. You have shown me how.
I can feel your cheeks all wet, But your eyes will not forget: In the frown you cannot hide I can read where faith and pride Are not satisfied.
But the word was, two should live: Two should suffer—and forgive: By the steep and weary way, For the glory of the clay, Two should have their day.
We have toiled and we have wept For the gift the gods have kept: Clashing and unreconciled When we might as well have smiled, We have played the child.
But the clashing is all past, And the gift is yours at last. Lift it—hold it high again! . . . Did I doubt you now and then? Well, we are not men.
Never mind; we know the way,— And I do not need to stay. Let us have it well confessed: You to triumph, I to rest. That will be the best.
# Captain Craig; A Book of Poems/The woman and the wife

THE WOMAN AND THE WIFE
I—THE EXPLANATION
"You thought we knew," she said, "but we were wrong. This we can say, the rest we do not say; Nor do I let you throw yourself away Because you love me. Let us both be strong, And we shall find in sorrow, before long, Only the price Love ruled that we should pay: The dark is at the end of every day, And silence is the end of every song.
"You ask me for one proof that I speak right, But I can answer only what I know; You look for just one lie to make black white, But I can tell you only what is true— God never made me for the wife of you. This we can say,—believe me! . . . Tell me so!"
II—THE ANNIVERSARY
"Give me the truth, whatever it may be. You thought we knew, now tell me what you miss:
You are the one to tell me what it is— You are a man, and you have married me. What is it worth to-night that you can see More marriage in the dream of one dead kiss Than in a thousand years of life like this? Passion has turned the lock, Pride keeps the key.
"Whatever I have said or left unsaid, Whatever I have done or left undone,— Tell me. Tell me the truth. . . . Are you afraid? Do you think that Love was ever fed with lies But hunger lived thereafter in his eyes? Do you ask me to take moonlight for the sun?"
# Captain Francisca

"Off Maracaibo's wall"
* Edmund Clarence Stedman (1897), "Captain Francisca" in Poems, now first collected.
* Edmund Clarence Stedman (1908), "Captain Francisca" in The poems of Edmund Clarence Stedman.
# Captain Craig; A Book of Poems/The growth of "Lorraine"

THE GROWTH OF "LORRAINE"
I
While I stood listening, discreetly dumb, Lorraine was having the last word with me: "I know," she said, "I know it, but you see Some creatures are born fortunate, and some Are born to be found out and overcome,— Born to be slaves, to let the rest go free; And if I'm one of them (and I must be) You may as well forget me and go home.
"You tell me not to say these things, I know, But I should never try to be content: I've gone too far; the life would be too slow. Some could have done it—some girls have the stuff; But I can't do it: I don't know enough. I'm going to the devil."—And she went.
II
I did not half believe her when she said That I should never hear from her again;
Nor when I found a letter from Lorraine, Was I surprised or grieved at what I read: "Dear friend, when you find this, I shall be dead. You are too far away to make me stop. They say that one drop—think of it, one drop!— Will be enough,—but I'll take five instead.
"You do not frown because I call you friend, For I would have you glad that I still keep Your memory, and even at the end— Impenitent, sick, shattered—cannot curse The love that flings, for better or for worse, This worn-out, cast-out flesh of mine to sleep."
# Captain Craig; A Book of Poems/Twilight song

TWILIGHT SONG
Through the shine, through the rain We have shared the day's load; To the old march again We have tramped the long road; We have laughed, we have cried, And we've tossed the King's crown; We have fought, we have died, And we've trod the day down. So it's lift the old song Ere the night flies again, Where the road leads along Through the shine, through the rain.
Long ago, far away, Came a sign from the skies; And we feared then to pray For the new sun to rise: With the King there at hand, Not a child stepped or stirred— Where the light filled the land
And the light brought the word; For we knew then the gleam Though we feared then the day, And the dawn smote the dream Long ago, far away.
But the road leads us all, For the King now is dead; And we know, stand or fall, We have shared the day's bread. We can laugh down the dream, For the dream breaks and flies; And we trust now the gleam, For the gleam never dies;— So it's off now the load, For we know the night's call, And we know now the road And the road leads us all.
Through the shine, through the rain, We have wrought the day's quest; To the old march again We have earned the day's rest; We have laughed, we have cried, And we've heard the King's groans; We have fought, we have died, And we've burned the King's bones,
And we lift the old song Ere the night flies again, Where the road leads along Through the shine, through the rain.
# Castes and Tribes of Southern India/Mēra

​Mēra.— A sub-division of Holeya.
# Castes and Tribes of Southern India/Mēsta

​Mēsta.— A name taken by some Chaptēgāras (carpenters) in South Canara.
# Castes and Tribes of Southern India/Mīla

​Mīla.— The Mīlas are a fishing caste in Ganjam and Vizagapatam, for the following note on whom I am indebted to Mr. C. Hayavadana Rao. The name Mīlavāndlu, by which they are commonly known, means fishermen. They also call themselves Ōdavāndlu, because they go out to sea, fishing from boats (ōda). When they become wealthy, they style themselves Ōda Balijas. The caste is divided into numerous exogamous septs, among which are dhōni (boat), and tōta (garden). The custom of mēnarikam, according to which a man should marry his maternal uncle's daughter, is in force, and a man may also marry his sister's daughter. Girls are generally married after puberty. Gold jewellery is ​presented in lieu of money as the bride-price (vōli). On the occasion of a marriage, half a dozen males and females go to the house of the bride, where they are entertained at a feast. She is conducted to the home of the bridegroom. A plank is placed at the entrance to the house, on which the bride and bridegroom take their seats. After they have bathed, new cloths are presented to them, and the old ones given to the barber. They then sit once more on the plank, and the caste headman, called the Ejaman, takes up the sathamānam (marriage badge), which is passed round among those assembled. It is finally tied by the bridegroom on the bride's neck. The remarriage of widows is recognised. Each village has an Ejaman, who, in addition to officiating at weddings, presides over council meetings, collects fines, etc. The caste goddess is Pōlamma, to whom animal sacrifices are offered, and in whose honour an annual festival is held. The expenses thereof are met by public subscription and private donations. The dead are burnt, and a Sātāni officiates at funerals. Death pollution is not observed. On the twelfth day after death, the pedda rōzu (big day) ceremony is performed. The caste titles are Anna and Ayya.
# Castes and Tribes of Southern India/Mōduga

​Mōduga (Butea frondosa). — A gōtra of Mēdara.
# Castes and Tribes of Southern India/Mōliko

​Mōliko. — A title of Doluva and Kondra.
# Castes and Tribes of Southern India/Mūgi

​Mūgi (dumb). — An exogamous sept of Golla.
# Castes and Tribes of Southern India/Mūka

​Mūka.-— A sub-division of Konda Rāzu.
# Castes and Tribes of Southern India/Mēnōn

​Mēnōn.— By Wigram,* Mēnōn is defined as "a title originally conferred by the Zamorin on his agents and writers. It is now used by all classes of Nāyars. In Malabar, the village karnam (accountant) is called Mēnōn." In the Travancore Census Report, 1901, Mēnōn is said to be "a contraction of Mēnavan (a superior person). The title was conferred upon several families by the Rāja of Cochin, and corresponds to ​Pillai down south. As soon as a person was made a Mēnōn, he was presented with an ōla (palmyra leaf for writing on) and an iron style, as symbolical of the office he was expected to fill, i.e., of an accountant. Even now, in British Malabar, each amsham or revenue village has a writer or accountant, who is called Mēnōn." Mr. F. Fawcett writes* that "to those of the sub-clan attached to the Zamorin who were sufficiently capable to earn it, he gave the titular honour Mēnōn, to be used as an affix to the name. The title Mēnōn is in general hereditary, but, be it remarked, many who now use it are not entitled to do so. Properly speaking, only those whose investiture by the Zamorin or some other recognized chief is undisputed, and their descendants (in the female line) may use it. A man known to me was invested with the title Mēnōn in 1895 by the Karimpuzha chief, who, in the presence of a large assembly, said thrice 'From this day forward I confer on Krishnan Nāyar the title of Krishna Menon.' Nowadays be it said, the title Mēnōn is used by Nāyars of clans other than the Akattu Charna." Indian undergraduates at the English Universities, with names such as Krishna Mēnōn, Rāman Mēnōn, Rāmunni Mēnōn, are known as Mr. Mēnōn. In the same way, Marātha students are called by their titular name Mr. Rao.
* ↑ * Malabar Law and Custom.
* ↑ * Madras Museum Bull. III, 3, 1901.
# Castes and Tribes of Southern India/Mēstri

​Mēstri.——A title of Semmāns and other Tamil classes. The Pānān tailors are said to be also called Mēstris. Concerning the word mēstri, or maistry, Yule and Burnell write as follows.* "This word, a corruption of the Portuguese Mestre, has spread into the vernaculars all over India, and is in constant Anglo-Indian use. Properly a foreman, a master-worker. In W. and S. India maistry, as used in the household, generally means the cook or the tailor."
# Castes and Tribes of Southern India/Palli Dāsari

​Palli Dāsari.— A name for Tamil-speaking Dāsaris, as distinguished from Telugu-speaking Dāsaris.
# Castes and Tribes of Southern India/Pallikkillam

​Pallikkillam.—An exogamous sept or illam of Tamil Panikkans.
# Castes and Tribes of Southern India/Pambaikkāran

​Pambaikkāran.—An occupational name for Paraiyans, who play on a drum called pambai.
# Castes and Tribes of Southern India/Pambala

​Pambala.—The Pambalas, or drum (pamba) people, are Mālas who act as musicians at Māla marriages and festivals in honour of their deities. They also take part in the recitation of the story of Ankamma, and making muggu (designs on the floor) at the peddadinamu death ceremony of the Gamallas.
# Castes and Tribes of Southern India/Palle

​Palle.— In the Telugu country, there are two classes of Palles, which are employed respectively in sea-fishing and agriculture. The former, who are the Min (fish) Palles of previous writers, are also known as Palle Kariyalu, and do not mingle or intermarry with the latter. They claim for themselves a higher position than that which is accorded to them by other castes, and call themselves Agnikula Kshatriyas. Their title is, in some places, Reddi. All belong to one gōtra called Ravikula.
The caste headman is entitled Pedda Kāpu, and he is assisted by an Oomadi.
In puberty, marriage, and death ceremonies, the Palles follow the Telugu form of ceremonial. There is, however, one rite in the marriage ceremonies, which ​is said to be peculiar to the fishing section. On the fifth day after marriage, a Golla pērantālu (married woman) is brought to the house in procession, walking on cloths spread on the ground (nadapāvada). She anoints the bridal couple with ghī (clarified butter), and after receiving a cloth as a present, goes away.
The fishing class worship the Akka Dēvatalu (sister gods) periodically by floating on the surface of the water a flat framework made of sticks tied together, on which the various articles used in the worship are placed.
# Castes and Tribes of Southern India/Pallicchan

​Pallicchan.—A sub-division of Nāyars, the hereditary occupation of which is palanquin-bearing. In the Cochin Census Report, the Pallicchan s are recorded as being palanquin-bearers for Brāhmans.
# Castes and Tribes of Southern India/Pammi

​Pammi (a common lamp).—An exogamous sept of Dēvanga.
# Castes and Tribes of Southern India/Panam

​Panam (palmyra palm: Borassus fiabellifer.)—A sub-division of Shānān. It also occurs as a branch or kothu of Kondaiyamkotti Maravans.
# Castes and Tribes of Southern India/Palli īdiga

​Palli īdiga. — A name given by Telugu people to Tamil Shānāns, whose occupation is, like that of īdigas, toddy-drawing.