OpenLLM-France/wikimedia huggingface dataset:
# Canada Gazette/Volume I/No. 50/Parliamentary Notice, January 2, 1868

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NOTICE.
Parliament House,
Ottawa, 2nd January, 1868.
53. All applications for Private Bills, properly the subjects of legislation by the Parliament of Canada, within the purview of "The British North America Act, 1867," whether for the erection of a Bridge, the making of a Railroad, Turnpike Road, or Telegraph Line; the construction or improvement of a Harbour, Canal, Lock, Dam, or Slide, or other like work ithe granting of a right of Ferry; the incorporation of any particular Trade or calling, or of any Banking or other joint stock Company: or otherwise for granting to any individual or individuals any exclusive or peculiar rights or privileges whatever, or for doing any matter or thing which in its operation would affect the rights orproperty of other parties, or relate to any particular class of the community; or for making any amendment of a like nature to any former Act,—shall require a Notice, clearly and distinctly specifying the nature and object of the application, to be published as follows, viz:
In the Province of Quebec—A notice inserted in the Official Gazette, in the English and French languages, and in one newspaper in the English and one newspaper in the French language, in the District affected, or in both languages if there be but one paper ; or if there be no paper published therein, then (in both languages) in the Official Gazette, and in a paper published in an adjoining District.
In any other Province—A notice inserted in the Official Gazette, and in one newspaper published in the County, or Union of Counties, affected, or if there be no paper published therein, then in a newspaper in the next nearest County in which a newspaper is published.
Such notices shall be continued in each case for a period of at least two months during the interval of time between the close of the next preceeding Session and the consideration of the petition.
54. Before any Petition praying for leave to bring in a Private Bill for the erection of a Toll Bridge, is presented to the House, the person or persons intending to petition for such Bill, shall, upon giving the notice prescribed by the preceding Rule, also, at the same time, and in the same manner, give notice of the rates which they intend to ask, the extent of the privilege, the height of the arches, the interval between the abutments or piers for the passage of rafts and vessels. and mentioning also whether they intend to erect a drawbridge or not, and the dimensions of the same.
J. F. TAYLOR,
Clk. Senate.
WM. B. LINDSAY,
Clk. of the House of Commons.
# Canada Gazette/Volume I/No. 50/Order-in-Council, Fisheries, May 28, 1868

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GOVERNMENT HOUSE, OTTAWA,
Thursday, 28th day of May, 1868.
PRESENT: HIS EXCELLENCY THE GOVERNOR GENERAL IN COUNCIL.
On the recommendation of the Honorable the Minister of Marine and Fisheries, and under the authority of the 19th Section of "The Fisheries Act," His Excellency in Council has been pleased to make the following Regulations:—
Herrings shall not be taken between the Fifteenth day of July and the Fifteenth day of October in any year, on the spawning ground, at the southern head of Grand Marian, in the Province of New Brunswick, within the following limits, that is to say:—Commencing at the eastern part of Seal Cove, including the two Inner Islands (so called) at a place known as Red Point, thence extending westerly along the coast to the southern head of Bradford's Cove, and extending one mile from the shore; and all nets or other fishing material, apparatus, tackle or gear used for catching Herrings on any part of the said ground during the period above described, shall be seized and confiscated; and every person so using the same shall be subject to fine or imprisonment.
The fishing for or catching of Salmon with swing nets in any of the waters of Canada is hereby forbidden.
Oysters shall not be fished for, caught or killed between the First day of June and the First day of September in any year.
WM. H. LEE, Clerk Privy Council.
# Canada Gazette/Volume I/No. 50/Order-in-Council, Inland Revenue, May 30, 1868 (4)

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GOVERNMENT HOUSE, OTTAWA,
Saturday, 30th day of May, 1868.
PRESENT: HIS EXCELLENCY THE GOVERNOR GENERAL IN COUNCIL.
On the recommendation of the Honorable the Minister of Inland Revenue, and under and in virtue of the authority given by tie Act passed during the late session of the Parliament of Canada, 31st Vic. Cap. 50, intituled : "An Act to increase the Excise Duty on Spirits, to impose an Excise Duty on Refined Petroleum, and to provide for the Inspection thereof," His Excellency in Council has been pleased to order, and it is hereby ordered, that the following Regulations respecting the Inspection and Branding of Petroleum, shall be and they are hereby made and established.
WM. H. LEE, Clerk Privy Council.
REGULATIONS.
Inland Revenue Act, 1868, Sec. 17.1st. Refined Petroleum shall be tested by Taglibues Pyrometer or by such other similar Instrument as may be approved by the Minister of Inland Revenue and all such Instruments shall be distributed under the Supervision of the Department of Inland Revenue, and shall be used in accordance with instructions sanctioned by the said Department.
Sec. 12.2. Refined Petroleum which was on the 22nd of May 1868, in possession of parties who were not Refiners, may be allowed to pass inspection provided it bears a fire test of one hundred degrees of Fahrenheit Thermometer, without giving off vapour that will explode, or ignite on the application of fire.
Sec. 17.3. All Barrels, Casks or Packages containing Petroleum which has been inspected shall be branded with
    The date of the Inspection.
    The name of the Inspecting Officer.
    The degree of heat at which the vapour produced by it ignited.
    The name of the refiner, or if imported the name of the importer.
4. Refined Petroleum may be warehoused and removed in Bond under the regulations made by an Order in Council on the 27th day of April, 1868.
# Castes and Tribes of Southern India/Olikala

​Olikala (pyre and ashes). — An exogamous sept of Dēvānga.
# Castes and Tribes of Southern India/Odāri

​Odāri. — The Odāris or Vodāris are Tulu-speaking potters in the South Canara district. Those who have abandoned the profession of potter call themselves Mūlia, as also do some potters, and those who are employed as pūjāris (priests) at bhūthasthanas (devil shrines). In many cases, the headman combines the duties of that office with those of pūjāri, and is called Mūlia. Otherwise his title is Gurikāra.
The Canarese potters in South Canara, in making pots, use the ordinary wheel, which is rotated by means of a long stick. The wheel of the Ōdaris is more primitive, consisting of a small disc, concave above, made of unburnt clay, fitting by means of a pebble pivot into a pebble socket, which is rotated by hand.
Like other Tulu castes, the Ōdaris worship bhūthas, but also reverence Venkatarāmana.
In their marriage ceremonial, the Ōdaris follow the Bant type. At the betrothal, the headmen or fathers of the contracting couple exchange betel, and the party of the future bridegroom give a ring to the people of the bride-elect. The marriage rites are completed in a single day. A bench is placed within the marriage pandal (booth), and covered with clothes brought by the Madivāli (washerman caste). The bridegroom is conducted thither by the bride's brother, and, after going round three times, takes his seat. He is generally preceded by women carrying lights, rice and fruits before him. The lamp is hung up, and the other articles are deposited on the ground. One by one, the women throw a grain of rice, first over the lamp, and then a few grains over the head of the bridegroom, Then the barber comes, and, after throwing rice, shaves ​the face of the bridegroom, using milk instead of water. The bride is also shaved by a barber woman. The pair are decorated, and brought to the pandal, where those assembled throw rice over their heads, and make presents of money. Their hands are then united by the headman, and the dhāre water poured over them by the maternal uncle of the bride.
An interesting rite in connection with pregnancy is the presentation of a fowl or two to the pregnant woman by her maternal uncle. The fowls are tended with great care, and, if they lay eggs abundantly, it is a sign that the pregnant woman will be prolific.
The dead are either buried or cremated. If cremation is resorted to, the final death ceremonies (bojja) must be celebrated on the eleventh or thirteenth day. If the corpse has been buried, these ceremonies must not take place before the lapse of at least a month.
# Castes and Tribes of Southern India/Odiya

​Odiya.-— It is noted, in the Madras Census Report, 1891, that "this is the principal Uriya caste of farmers in Ganjam. Odia and Uriya are different forms of one and the same word, and this caste name simply means a native of the Odia or Uriya country, as Telaga means a man of the Telugu country. In both cases, therefore, we find a number of persons included, who are in reality members of some other caste. The total number of sub-divisions of Odia, according to the census schedules, is 146, but a number of these are names of various Uriya castes, and not true sub-divisions. The largest sub-division is Benāito, which is returned by 62,391 persons. The Nunia sub-division, the next largest, was returned by 9,356 individuals." It is further recorded, in the ​Census Report, 1901, that Odiya, Orlya, or Uriya "is one of the vaguest terms in the whole of Table XIII (Caste and Tribe). The Odiyas are a race by themselves, split up into many castes. 'Odiya' also often means merely a man who speaks Oriya. The term is, however, so constantly returned by itself without qualification, that Odiya has perforce figured in the tables of all the censuses as a caste. The Odiyas of the hills differ, however, from the Odiyas of the plains, the Odiyas of Ganjam from those of Vizagapatam, and the customs of one muttāh (settlement) from those of the next." Mr.Narasing Doss writes to me that "Odiya literally means an inhabitant of Odissa or Orissa. There is a separate caste called Odiya, with several sub-divisions. They are cultivators by profession. Marriage is infant or adult. They employ Brāhmans at ceremonials. Widows and divorcées are remarried. They eat fish and meat, but not fowls or beef, and do not drink liquor. They burn the dead. Members of the Nāgabonso sept claim to be descendants of Nāgamuni, the serpent rishi."
I gather that there are three main sections among the Odiyas, viz., Benāito, Nuniya, and Baraghoria, of which the first-named rank above the others in the social scale. From them Oriya Brāhmans and Koronos will accept water. The Benaitos and Nuniyas are found all over Ganjam, whereas the Baraghorias are apparently confined to villages round about Aska and Purushothapūr. There are numerous exogamous gōtras within the caste, among which are Nāgasira (cobra), Gonda (rhinoceros), 'Kochipo (tortoise), and Baraha (boar). The gods of the gōtra should be worshipped at the commencement of any auspicious ceremony. The Odiyas also worship Jagannātha, and Tākurānis (village deities). A number of titles occur in the caste, e.g., Bissoyi, Podhāno, Jenna, ​Bariko, Sāhu, Swāyi, Gaudo, Pulleyi, Chando, Dolei, and Torei.
When an unmarried girl is ill, a vow is taken that, if she recovers, she shall be married to the dharma dēvata (sun), which is represented by a brass vessel.
People of mixed origin sometimes call themselves Odiyas, and pass as members of this caste. Some Bhayipuos, for example, who correspond to the Telugu Ādapāpas, call themselves Odiyas or Beniya Odiyas.
# Castes and Tribes of Southern India/Odiya Tōti

​Odiya Tōti.— A Tamil synonym for Oriya Haddis employed as scavengers in municipalities in the Tamil country.
# Castes and Tribes of Southern India/Oddilu

​Oddilu.— The Oddilu are described * by the Rev. J. Cain as principally raftsmen on the Godāvari river, who have raised themselves in life, and call themselves Sishti Karanamalu. He states further that they are Kois (or Koyis) who are regarded as more honourable than any of the others, and have charge of the principal vēlpu (tribal gods).
# Castes and Tribes of Southern India/Nūvvala

​Nūvvala (gingelly : Sesamum indicum). — An exogamous sept of Kamma and Mēdara. Gingelly seeds, from which an oil is extracted, "form an essential article of certain religious ceremonies of the Hindus, and have therefore received the names of hōma-dhānya or the sacrificial grain, and pitri-tarpana or the grain that is offered as an oblation to deceased ancestors." (U. C. Dutt) During the death ceremonies of some Brāhmans, libations of water mixed with gingelly seeds, called tīlothakam, and a ball of rice, are offered daily to two stones representing the spirit of the deceased.
# Castes and Tribes of Southern India/Odisi

​Odisi.— A sub-division of Bhondāri.
# Castes and Tribes of Southern India/Nūrbāsh

​Nūrbāsh.— Recorded, at the census, 1901, as a synonym of Dūdēkula. A corruption of nūrbaf (weaving).
# Catholic Encyclopedia (1913)/Arabici

From volume 1 of the work.
A small sect of the third century, whose founder is unknown, and which is commonly named from Arabia, where it flourished, but sometimes also Thanatopsychitae, from the nature of the error. The soul was believed to perish with the body, though both soul and body would be revived again at the day of judgment. The Arabici were misled not, apparently, by any philosophical speculation about the nature of the soul, but by their biblical exegesis of I Tim., vi, 16, "Who only hath immortality." This passage, they held, ascribes undying life to God alone, and therefore precludes its unbroken possession by man. They failed to distinguish immortality as it is an essential God from the imparted immortality which man has from Him. The error was short-lived, and the Arabici, after about forty years of estrangement, were reconciled to the Church, through the persuasive mediation of Origen, at a council held in 250.
NICEPH., Hist. Eccl., V, 25; EUSEBIUS, Hist. Eccl., VI, 37; ST. AUGUSTINE, De Hoer., lxxxiii; PRAEDEST., Hoer., lxxxiii; BUDDEUS, De Arabicorum Hoeresi (Jena, 1713).
F.P. HAVEY
# Catholic Encyclopedia (1913)/Aquila and Priscilla

From volume 1 of the work.
(Or Prisca.)
Jewish tentmakers, who left Rome (Aquila was a native of Pontus) in the Jewish persecution under Claudius, 49 or 50, and settled in Corinth, where they entertained St. Paul, as being of their trade, on his first visit to the town (Acts, 18:1f.). The time of their conversion to the Faith is not known. They accompanied St. Paul to Ephesus (Acts, 18:18-19), instructed the Alexandrian Apollo, entertained the Apostle Paul at Ephesus for three years, during his third missionary journey, kept a Christian church in their house (I Cor., 16:19), left Ephesus for Rome, probably after the riot stirred up by the silversmith Demetrius (Acts, 19:24-40), kept in Rome also a church in their house (Rom., 16:3-5), but soon left that city, probably on account of the persecution of Nero, and settled again at Ephesus (II Tim., 4:19). The Roman Martyrology commemorates them on 8 July. It is not known why Scripture several times names Priscilla before Aquila; the different opinions are given by Cornely, (Rom., 772). A number of modern difficulties based on the frequent change of residence of Aquila and Priscilla are treated by Cornely, (Rom., 16:3-5).
HAGEN, Lexicon Biblicum (Paris, 1905); LE CAMUS in VIG., Dict. de la Bible (Paris, 1895); KLOSS and KAULEN in Kirchenlex. (Freiburg, 1882).
A. J. MAAS
# Catholic Encyclopedia (1913)/Arason Jón

From volume 1 of the work.
The last Catholic bishop of Iceland before the introduction of Protestantism, b. 1484; d. 7 November, 1550. He was consecrated Bishop of Hólar by his archbishop in the Metropolitan See of Nidaros (Trondhjem), in Norway, 1524. He was a typical Icelander and a man of extraordinary talents, though poorly versed in Latin, and openly neglectful of the law of celibacy. He was thoroughly devoted to the cause of the Church, but was more of a war-chief than a bishop. Christian III, King of Denmark, having ordered a change of religion in Iceland, in 1538, he encountered there the opposition of Ögmundur Pálsson, Bishop of Skálholt, as well as that of Arason. Ögmundur Pálsson, who was old and blind, was made prisoner by Kristoffer Huitfeldt, a royal leader, and taken to Denmark, where he died in 1542. His successors were Lutheran bishops. The leadership of the Catholics consequently devolved on the Bishop of Hólar, Arason Jón. He maintained the defensive until 1548, when the episcopal see of Skálholt was made vacant by the death of the apostate Gissur Einarsson. Then he assumed the offensive, in order to rule the Diocese of Skálholt in a Catholic spirit, and to have a Catholic appointed bishop there. Marteinn Einarsson had returned from Denmark, confirmed as bishop by the king, to oppose him; but Arason Jón took him prisoner. Although suspended and declared an outlaw by the king, Arason Jón felt himself encouraged by a letter from Pope Paul III to continue his efforts to extirpate heresy. His energy and his zeal knew no bounds. In an attempt to capture his greatest adversary, Dadi Gudmundsson, he was himself taken prisoner and handed over to the king's bailiff, Christian Skriver. The Lutheran bishop, Marteinn Einarsson, was at once set free, and without awaiting any formal judgment the decapitation of Arason and two of his sons, Are and Björn, who had been stanch allies of their father, was agreed upon.
Some fishermen avenged the death of their bishop by killing Christian Skriver and his adherents in the following year. The body of Arason was then transferred, in triumph, from Skálholt to Hólar. The people, as a sign of their veneration for him, elected his son Jón as his successor. But the election lacked confirmation. Protestantism, now that Catholicism had no leader, met with no open opposition. The people, however, continued to cherish the faith of their fathers for a long time and looked on Arason as a national hero and a martyr. Five Lutheran bishops of Skail, and three of Hólar, were descendants of his, and in later times, among the converts at a Catholic mission given in Iceland was a woman descended from the hero bishop.
Biskupa Sogur (Kjoebenhavn, 1858); Islandske Annaler indtil 1578 (Kristiania, 1888); Diplomatorium Islandicum (Kjbhvn, 1857-97); Den Katholske Kirke i Danmark; Skandinavisk Kirketidendes (Kjbhvn, 1859); C.A. MUNCH, Det Norske Folks Historie (Krnia, 1859-63); KEYSER, Den norske Kirkes Historie under Katholicismen (Krnia, 1856); NISSEN, De Nordisk Kirkers Historie (Krnia, 1884).
E.A. WANG
# Catholic Encyclopedia (1913)/Arator

From volume 1 of the work.
A Christian poet of the sixth century, probably of Ligurian origin. He studied at Milan under the patronage of the Bishop Laurentius and of Ennodius, then went to Ravenna by the advice of Parthenius, nephew of Ennodius. He took up the career of a lawyer. Treated with distinction by Theodoric on account of his oration in behalf of the Dalmatians, and protected by Cassiodorus, he entered the service of the Gothic court, but resigned at the time of the struggle with Byzantium (about 536). Pope Vigilius made him Subdeacon of the Roman Church. It was then that he wrote in hexameters two books "De Actibus Apostolorum." He follows the story of the Acts; the first book, dedicated to St. Peter, concludes with Chapter XII; the second, dedicated to St. Paul, with the martyrdom of the two Apostles. Many important events are omitted, others only alluded to. Arator himself declared that his aim was to give the mystical and moral meaning of the book. Accordingly, he often gives strange interpretations of numbers and names. He endeavours to praise St. Peter at the expense of St. Paul and the other Apostles. His style and versification are fairly correct, and he cleverly evades the entanglements of symbolism. Some of his well-turned verses prove that, with another subject, Arator could have become a vigorous writer. The poem was very successful. Vigilius had the author read it in public at the church of St. Peter ad Vincula. The reading lasted four days, as the poet had to repeat many passages by request of his audience. His works remained popular during the Middle Ages, when they became classics. We have also two addresses in distichs written by Arator to the Abbot Florianus and to Vigilius, as well as a letter to Parthenius. The two latter contain biographical details. The date of the poet's death is unknown.
Editions: ARNTZEN (Zütphen, 1769); also in P.L., LXVIII, 63-246; HUEBNER (Neisse, 1850). - EBERT, Allegmeine Geschichte de Literatur des Mittelalters im Abendland (Leipzig, 1889), I, 514 sqq.
PAUL LEJAY
# Catholic Encyclopedia (1913)/Arabissus

From volume 1 of the work.
A titular see of Armenia, suffragan of Melitene; its episcopal list is known from 381 to 692 (Gams,( p. 441).
LE QUIEN, Oriens Christ., (1740), I, 449-450.
# Catholic Encyclopedia (1913)/Arad

From volume 1 of the work.
A titular see of Palestine, said to be identical with the eminence of Tell' Arad on the way from Petra to Hebron (cf. Numbers 21:1; Judges 1:16). Its episcopal list is given in Le Quien.
LE QUIEN, Oriens Christ. (1740), IIl, 777-780; SMITH, Dict. of Greek and Roman Geogr., I, s.v.
# Catholic Encyclopedia (1913)/Boniface VII (Antipope)

From volume 2 of the work.
(Previously BONIFACE FRANCO)
A Roman and son of Ferrucius; was intruded into the Chair of St. Peter in 974; reinstalled 984; died July, 985. In June, 974, one year after the death of Emperor Otto I, Crescentius the son of Theodora and brother of John XIII, stirred up an insurrection at Rome, during which the Romans threw Benedict VI into the Castle of Sant' Angelo, and elevated as his successor the Cardinal-Deacon Franco, who took the name of Boniface VII. The imprisoned pontiff was speedily put to death by the intruder. But in little more than a month the imperial representative, Count Sicco, had taken possession of the city, and Boniface, not being able to maintain himself, robbed the treasury of the Vatican Basilica and fled to Constantinople. After an exile of nine years at Byzantium, Franco, on the death of Otto II, 7 December, 983, quickly returned to Rome, overpowered John XIV (April, 984), thrust him into the dungeons of Sant' Angelo, where the wretched man died four months later, and again assumed the government of the Church. The usurper had never ceased to look upon himself as the lawful pontiff, and reckoned the years of his reign from the deposition of Benedict VI in 974. For more than a year Rome endured this monster steeped in the blood of his predecessors. But the vengeance was terrible. After his sudden death in July, 985, due in all probability to violence, the body of Boniface was exposed to the insults of the populace, dragged through the streets of the city, and finally, naked and covered with wounds, flung under the statue of Marcus Aurelius, which at that time stood in the Lateran Palace. The following morning compassionate clerics removed the corpse and gave it Christian burial.
Liber Pontificalis (ed. DUCHESNE), II, 257; IDEM, Les premiers temps in l'état pontifical (2nd ed., Paris, 1904), 357, 358; JAFFÉ Regest. RR. PP., I, 485; WATTERICH, Vita Rom. Pont., I, 66; FERRUCCI, Investigazioni storico-critiche su la persona ed il pontificato di Bonifazio VII (Lugo, 1856); HEFELE, Conciliengesch., IV, 632, 634; JUNGMANN, Dissertationes, IV, 86091; FLOSS, Die Papstwahl unter den Ottonen (Freiburg, 1858), 42; GREGOROVIUS, III, 3l63, 369, 381-383; VON REUMONT, Gesch. der Stadt Rom, II, 293, 296.
THOMAS OESTREICH