OpenLLM-France/wikimedia huggingface dataset:
# Carino v. Insular Government of the Philippine Islands

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
212 U.S. 449
Carino v. Insular Government of the Philippine Islands
Argued: January 13, 1909. --- Decided: February 23, 1909
Messrs. Frederic R. Coudert, Howard Thayer Kingsbury, Charles C. Cohn, D. R. Williams, and Paul Fuller for plaintiff in error.
[Argument of Counsel from pages 450-452 intentionally omitted]
Solicitor General Hoyt and Paul Charlton for defendant in error.
[Argument of Counsel from pages 453-455 intentionally omitted]
Mr. Justice Holmes 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).
Public domainPublic domainfalsefalse
# Boyd's v. Graves

* related portals: Supreme Court of the United States.
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United States Supreme Court
17 U.S. 513
Boyd's v. Graves

## 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
# Boyce v. Tabb/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
85 U.S. 546
Boyce v. Tabb
If, when the note in question was executed, slavery existed in Louisiana under the protection of law, and contracts relating to it were enforceable in the courts, which is conceded to be the case, the defendant cannot be released from his obligation to pay it by anything which the State has done subsequently. This subject received the careful attention of this court in White v. Hart, and we are satisfied of the soundness of the views there presented. The case of Osborne v. Nicholson is also decisive of the last point in the charge. In that case it was held that contracts relating to slaves, valid when made, were not impaired by the thirteenth amendment to the Constitution, and it would serve no useful purpose to restate the argument by which that decision was supported. It is sufficient to say that we have seen no reason to question the correctness of the interpretation given to that amendment in its application to that case.
It is urged on the part of the plaintiff in error, as the highest court in Louisiana has, on grounds of public policy, refused to enforce contracts like this since the abolition of slavery, that the thirty-fourth section of the Judiciary Act of 1789 obliges this court to follow that rule of decision. This is an erroneous view of the obligation imposed by that section on this court, as our decisions abundantly show. The provisions of that section do not apply, nor was it intended they should apply, to questions of a general nature not based on a local statute or usage, nor on any rule of law affecting titles to land, nor on any principle which had become a settled rule of property. The decisions of the State courts, on all questions not thus affected, are not conclusive authority, although they are entitled to, and will receive from us, attention and respect.
JUDGMENT AFFIRMED.

## Notes

* ↑ 13 Wallace, 647.
* ↑ Ib. 655.
* ↑ Swift v. Tyson, 16 Peters, 1; Watson v. Tarpley, 18 Howard, 520; Delmas v. Insurance Company, 14 Wallace, 665.
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
# Boyce v. California

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
340 U.S. 901
Boyce v. California

## 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
# Boyce v. California/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
340 U.S. 901
Boyce v. California
Application denied.

## 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
# Boyce v. Tabb

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
85 U.S. 546
Boyce v. Tabb
ERROR to the Circuit Court for the District of Louisiana; the case being thus:
The thirty-fourth section of the Judiciary Act of 1789 enacts:
'That the laws of the several States . . . shall be regarded as rules of decision in trials at common law in the courts of the United States, in cases where they apply.'
This provision of law being in force, Boyce, on the 13th of February, 1861, gave to Tabb a promissory note, as the consideration for the sale of certain slaves. At the time the note was given, as ever before in Louisiana since it had been settled by the whites, slavery existed, and the sale of slaves was lawful. But in 1865 an amendment, the 13th, to the Constitution of the United States was adopted, in these words:
'Neither slavery nor involuntary servitude . . . shall exist within the United States or any place subject to their jurisdiction.'
And in 1867 the Supreme Court of Louisiana adjudged it to be a principle of jurisprudence in that State that contracts for the sale of persons were void, and should not be enforced in their courts. After this decision, that is to say, in July, 1868, Tabb sued Boyce on the note. Boyce pleaded that the consideration of the note was the sale of slaves, and that the decisions of the Supreme Court of Louisiana had fully and unequivocally established that all obligations thus contracted were void and of no effect.
The court thus charged:
'It is not a legal defence to a suit brought on a promissory note executed in this State on the 13th of February, 1861, by the holder against the maker thereof, to allege and prove that such note was given as the price, or a part of the price, of slaves sold to the maker.
'That such sale was at the time lawful and valid in the said State is a sufficient consideration for a note, and the obligation cannot be impaired by laws of a State passed subsequently to the date thereof.
'No law of the United States has impaired such obligation.'
Verdict and judgment having gone for the plaintiff, the defendant brought the case here.
Mr. P. Phillips, for the plaintiff in error, relied on the decisions of the Supreme Court of Louisiana, already referred to, and the thirty-fourth section of the Judiciary Act of 1789, above quoted.
Mr. L. L. Conrad, contra.
Mr. Justice DAVIS 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).
Public domainPublic domainfalsefalse
# Castes and Tribes of Southern India/Kadlē

​Kadlē.—Kadlē, Kallē, and Kadalē meaning Bengal gram (Cicer arietinum) have been recorded as exogamous septs or gōtras of Kurubas and Kurnis.
# Castes and Tribes of Southern India/Kaduppattan

​Kaduppattan.— The Kadupattans are said,* according to the traditional account of their origin, to have been Pattar Brāhmans of Kadu grāmam, who became degraded owing to their supporting the introduction of Buddhism. "The members of this caste are," Mr. H. A.Stuart writes,† "at present mostly palanquin-bearers, and carriers of salt, oil, etc. The educated among them follow the profession of teaching, and are called Ezhuttacchan, i.e., master of learning. Both titles are used in the same family. In the Native State of Cochin, the Kaduppattan is a salt-worker. In British Malabar he is not known to have followed that profession for some generations past, but it may be that, salt manufacture having long ago been stopped in South Malabar, he has taken to other professions, one of which is the carriage of salt. In manners and customs Kaduppattans resemble Nāyars, but their inheritance follows the male line." The Kaduppattans are described ‡ by Mr. Logan as "a caste hardly to be distinguished from the Nāyars. They follow a modified makkatayam system of inheritance, in which the property descends from father to son, but not from father to daughter. The girls are married before attaining puberty, and the bridegroom, who is to be the girl's real husband in after life, arranges the dowry and other matters by means of mediators (enangan). The tāli is tied round the girl's neck by the bridegroom's sister or a female relative. At the funeral ceremonies of this class, the barber caste perform priestly functions, giving directions and preparing oblation rice. A widow without male issue is removed on the twelfth day after her husband's death from his house to that of her own parents. And this is done even if she has female issue. ​But, on the contrary, if she has borne sons to the deceased, she is not only entitled to remain at her husband's house, but she continues to have, in virtue of her sons, a joint right over his property."
* ↑ • Gazetteer of the Malabar district.
* ↑ † Madras Census Report, 1891.
* ↑ ‡ Manual of Malabar.
# Castes and Tribes of Southern India/Kaila

​Kaila (measuring grain in the threshing-floor). — An exogamous sept of Māla.
# Castes and Tribes of Southern India/Kaipūda

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

​Kadapēri.—A sub-division of Kannadiyan.
# Castes and Tribes of Southern India/Kadavala

​Kadavala (pots).—An exogamous sept of Padma Sālē.
# Castes and Tribes of Southern India/Kaikātti

​Kaikātti (one who shows the hand). — A division of the Kanakkans (accountants). The name has its origin in a custom, according to which a married woman is never allowed to communicate with her mother-in-law except by signs.*
# Castes and Tribes of Southern India/Kahar

​Kahar.— In the Madras Census Report, 1901, the Kahars are returned as a Bengal caste of boatmen and fishermen. In the Mysore Census Report, it is noted that Kahar means in Hindustani a blacksmith, and that those censused were immigrants from the Bombay Presidency.
# Castes and Tribes of Southern India/Kaimal

​Kaimal.— A title of Nāyars, derived from kai, hand, signifying power.
# Brewer's Dictionary of Phrase and Fable/Abbot of Misrule

​Abbot of Misrule, or Lord of Misrule. A person who used to superintend the Christmas diversions. In France the "Abbott of Misrule" was called L'abbé de Liesse (jollity). In Scotland the master of revels was called the "Master of Unreason."
# Brewer's Dictionary of Phrase and Fable/Abd

​Abd in Arabic = slave or servant, as Abd-Allah (servant of God), Abd-el-Kader (servant of the Mighty One), ​ul-Latif (servant. of the Gracious One), etc.
# Brewer's Dictionary of Phrase and Fable/Abdael

​Abdael (2 syl). George Monk, third Duke of Albemarle.
"Brave Abadel o'er thee prophets' school was placed: Abdael, with all bis father's virtues graced . . . Without one Hebrew's blood, restored the crown." Dryden and Tuit: Absalom and Achitophet, Part ii.
⁂ Tate's blunder for Abdial (q.v.).
# Brewer's Dictionary of Phrase and Fable/Abdallah

​Abdall′ah, the father of Mahomet, was so beautiful, that when he married Ami′na, 200 virgins broke their hearts from disappointed love.—Washington Irving: Life of Mahomet.
# Brewer's Dictionary of Phrase and Fable/Abderitan

​Abderi′tan. A native of Abdēra, a maritime city of Thrace. The Abderītans were proverbial for stupidity, hence the phrase, "You have no more mind than an Abderite." Yet the city gave birth to some of the wisest men of Greece: as Democrītos (the laughing philosopher), Protagōras (the great sophist), Anaxarchos (the philosopher and friend of Alexander), Hecatæos (the historian), etc.
# Brewer's Dictionary of Phrase and Fable/Abbey-lubber

​Abbey-lubber (An). An idle, well-fed dependent or loafer.
"It came into a common proverbe to call him an Abbay-lubber, that was idle, wel fed, a long, lewd, lither loiterer, that might worke and would not."—The Burnynge of Paules Church, 1663.
It is used also of religions in contempt; see Dryden's Spanish Friar.
# Brewer's Dictionary of Phrase and Fable/Abdals

​Ab′dals. Persian fanatics, who think it a merit to kill anyone of a different religion; and if slain in the attempt, are accounted martyrs.
# Brewer's Dictionary of Phrase and Fable/Abbey Laird

​Abbey Laird (An). An insolvent debtor sheltered by the precincts of Holyrood Abbey.
"As diligence cannot be proceeded with on Sunday, the Abbey Lairds (as they were jocularly called) were enabled to come forth on that day to mingle in our society."—R. Chambers.
# Brewer's Dictionary of Phrase and Fable/Abbotsford

​Abbotsford. A name given by Sir Walter Scott to Clarty Hole, on the south bank of the Tweed, after it became his residence. Sir Walter devised the name from a fancy he loved to indulge in, that the abbots of Melrose Abbey, in ancient times, passed over the fords of the Tweed.
# Brewer's Dictionary of Phrase and Fable/Abdera

​Abde′ra. A maritime town of Thrace, and in fable to have been founded by Abdēra, sister of Diomede. It was so overrun with rats that it was abandoned, and the Abderītans migrated to Macedonia.
# Castes and Tribes of Southern India/Sāthu

​Sāthu.—A synonym, meaning a company of merchants or travellers, of Perike and Janappan.
# Castes and Tribes of Southern India/Sāvantiya

​Sāvantiya.—A synonym of Sāmantiya.
# Castes and Tribes of Southern India/Sāyakkāran

​Sāyakkāran. — An occupational term, meaning a dyer, returned, at times of census, by Tamil dyers.
# Castes and Tribes of Southern India/Sēdan

​Sēdan. — A synonym of Dēvānga. At times of census, Sēda Dāsi has been returned by Dēvānga dancing-girls in the Madura district. The following legend of Savadamma, the goddess of the weaver caste in Coimbatore, is narrated by Bishop Whitehead.*"Once upon a time, when there was fierce conflict between the men and the rākshasas, the men, who were getting defeated, applied for help to the god Siva, who sent his wife Parvati as an avatar or incarnation into the world to help them. The avatar enabled them to defeat the rākshasas, and, as the weaver caste were in the forefront of the battle, she became the goddess of the weavers, and was known in consequence as Savadamman, a corruption of Sēdar Amman, Sēdan being a title of the weavers. It is said that her original home was in the north of India, near the Himalayas."
# Castes and Tribes of Southern India/Sāvali

​Sāvali.—A synonym of Budubudike.
# Castes and Tribes of Southern India/Sāvu

​Sāvu (death). — A sub-division of Māla.
# Castes and Tribes of Southern India/Sāstri

​Sāstri.— In the Madras Census Report, 1901, Sāstri (one learned in the shāstras) is described as "unrecognizable. The word is used as a title by Smarta Brāhmans in the Madras Presidency, but the persons returning it came from Bombay, and were not Brāhmans." Sāstri is recorded in my notes as a title of Dēvāngas.
# Castes and Tribes of Southern India/Sāyutnpadai Tāngi

​Sāyumpadai Tāngi.— The name, meaning supporter of the vanquished army, of a section of Kallans.
# Castes and Tribes of Southern India/Sēnaikkudaiyān

​Sēnaikkudaiyān.——The Sēnaikkudaiyāns are betel vine (Piper Betel) cultivators and betel leaf sellers, who are found in large numbers in the Tinnevelly district, and to a smaller extent in other parts of the Tamil country. The original name of the caste is said to have been Elai (leaf) Vāniyan, for which the more high-sounding Sēnaikkudaiyān (owner of an army) or Sēnaittalavan (chief of an army) has been substituted. They also called themselves Kodikkāl Pillaimar, or Pillaimars who cultivate betel gardens, and have adopted the title Pillai. The titles Muppan and Chetti are also borne by members of the caste.
It is recorded, in the Madras Census Report, 1901, that "the priests of the Sēnaikkudaiyāns are Vellālas, and occasionally Brāhmans. They do not wear the sacred thread. They burn their dead, and perform annual srāddhas (memorial services). In 1891, following the Tanjore Manual, they were wrongly classed with Vāniyans or oil-mongers, but they are superior to these in social position, and are even said to rank above Nāttukōttai Chettis. Yet it is stated that, in Tanjore, Paraiyans will not enter the Sēnaikkudaiyāns' houses to carry away dead cattle, and ordinary barbers will not ​serve them, and food prepared by them will not be accepted even by barbers or washermen. Somewhat similar anomalies occur in the case of the Kammālas, and the explanation may be that these two castes belonged to the old left-hand faction, while the Pariyans, and the barbers and washermen belonged to the right-hand. Paraiyans similarly will not eat in the houses of Bēri Chettis, who were of the left-hand faction."
# Catholic Encyclopedia (1913)/Francis Kerril Amherst

From volume 1 of the work.
Bishop of Northampton; b. at London, 21 March, 1819; d. 21 August 1883. He was the eldest son of William Kerril Amherst, of Parndon, County Essex, Esquire, and of Mary Louisa, daughter of Francis Fortescue Turville, of Bosworth Hall, County Leicester, Esquire. He was sent to Oscott College in 1830, and after eight years left it with no intention of entering the ecclesiastical state. He returned to Oscott, however, in 1841, and was ordained priest by Cardinal (then Bishop) Wiseman, 6 June, 1846. Shortly after, he joined the Third Order of St. Dominic, but returned to Oscott once more, in 1855, to be professor. After eleven months in this position he was appointed to the mission of Stafford, and thence, on Bishop Wareing's resignation, to the See of Northampton. He was consecrated 4 July, 1858. He was appointed Assistant at the Pontifical Throne 8 June, 1862. He resigned his see in 1879, owing to ill health, and the following year was translated to Sozusa. He died at his residence, Fieldgate, Kenilworth, County Warwick, 21 August, 1883.
GILLOW, Bibl. Dict. of Eng. Catholics, I, 28.
JOHN J. A'BECKET
# Catholic Encyclopedia (1913)/Francis Moylan

From volume 10 of the work.
Bishop of Cork, born at Cork, 1739; died in 1815. He was the son of a rich merchant. As the penal laws made it impossible for him to obtain a suitable education at home, he was sent to Paris, and educated there. His father desired that he should adopt a mercantile calling; but young Moylan's vocation being for a religious life he wished to join the Carthusians. Delicate health, however, stood in his way, and after finishing his course at the University of Toulouse, where he was graduated as doctor of theology, he was ordained priest in 1761 and for some years laboured in Paris. Returning to Cork he was appointed pastor of St. Finbarr's in the city, and remained there till 1775, when he became Bishop of Kerry. In 1787 he was transferred to the See of Cork and continued to rule that diocese till his death. Like Dr. Troy of Dublin, Dr. Moylan had no sympathy with violence as a means of redressing wrong, and therefore he condemned the Whiteboys; and, in 1796, he urged his flock to resist the French, when Hoche's fleet was in Bantry Bay. Dr. Moylan had a share in the establishment of Maynooth College and was one of its first trustees. He also supported the Union, and was one of the bishops who agreed to the "veto" in 1799. He regretted, however, having done this, for he found that he had been tricked by Pitt and Castlereagh, and when the veto question was revived (1814) he opposed it. During his time in Cork, the Christian Brothers were introduced and also the Ursuline and Presentation Nuns. He was indeed for many years the trusted friend and adviser of Nano Nagle.
HUTCH, Life of Nano Nagle (Dublin, 1875).
E. A. D'Alton.
# Catholic Encyclopedia (1913)/Francis Molloy

From volume 10 of the work.
(O'MOLLOY)
A theologian, grammarian born in King's County, Ireland, at the beginning of the seventeenth century; died at St. Isidore's, Rome, about 1684. At an early age he entered the Franciscan Order, and in the year 1642 he was appointed lecturer in philosophy at the college of Klosterneuberg, near Vienna, and in 1645 passed to the chair of theology at Gratz. Here he published a Scotist work on the Incarnation.
About 1650 he was called to Rome and appointed primary professor of theology in the College of St. Isidore. During his residence in Rome he wrote several works on theological subjects and a long Latin poem on Prince Prosper Philip of Spain. In 1676 he published an Irish catechism under the title of "Lucerna Fidelium seu Fasciculus decerptus de Doctrina Christiana". This work, in the Irish language and characters, was printed at the office of the Congregation of the Propaganda, and was dedicated to Cardinal Altieri, Protector of Ireland. Father Molloy is best known as the author of the first Latin-Irish printed grammar (Grammatica Latino-Hibernica). This book also came from the press of the Propaganda (1677), and is dedicated to Cardinal Massimi, a great friend of the Irish. It is highly esteemed by writers on the Celtic languages, and is largely drawn upon by modern writers on Irish grammar.
WADDING-SBARALEA, Scriptores Ord. Min. (Rome, 1806); O'REILLY, Irish Writers (Dublin, 1820); BRENNAN, Eccl. History of Ireland; RYAN, Worthies of Ireland (London, 1821); ANDERSON, Historical Sketches of the Native Irish (London, 1846); DOUGLAS HYDE, Literary History of Ireland (London, 1903); O'MOLLOY, Irish Prosody, tr. O'FLANNGHAILE (Dublin, 1908).
GREGORY CLEARY
# Catholic Encyclopedia (1913)/Francis Nepveu

From volume 10 of the work.
Writer on ascetical subjects, b. at St. Malo, 29 April, 1639; entered the novitiate of the Society of Jesus 12 October, 1654, when but fifteen years old. Successively professor of Grammar, of Humanities and Rhetoric for six years, and of Philosophy for eight years, he was afterwards employed in the government. In 1689 he was made superior at Nantes; in 1684 rector at Vannes; in 1694 and 1700 rector at Orleans; in 1697 at Rouen; in 1704 Rennes where he was director of retreats until his death, 17 February, 1708. Father Nepvue, described as a man of great zeal and intelligence, wrote voluminously on ascetical subjects, and some of his works have gone through many editions, having been translated into various languages. Among his more important works are numbered the following: "De l'amour de Notre Seigneur Jésus-Christ, et des Moyens de l'acquérir" (Nantes, 1684), has gone through no less than fourteen editions in France, selections from it were printed in the "Petite Bibliothèque Chrétienne", issued by A. Vromont, Brussels, 1893, and it has been translated into German, Italian (six editions), Spanish, Flemish, Polish, and English, ed. by the Rev. Henry J. Coleridge, S.J., and issued by Burns and Oates, 1869; "Retraite selon l'esprit et la métho de de Saint Ignace" (Paris, 1677; 514 pp.), also numbers fourteen editions of the original and translations have been made into German, Spanish Flemish, Italian, and six editions in Latin; "Méthode facile d'oraison, réduite pratique" (Nantes) went through more than twelve editions in French and was several times issued in Spanish; "Pensées et Réflections Chrétiennes pour tous le jours de l'année (4 vols., Paris, 1695, had eighteen French editions, the latest by Guyot, Paris, 1850, 640 pp., and went through some eleven editions in foreign languages; "L'esprit du Christianisme ou la Conformité du Chrétien avec Jésus-Christ" (Paris, 1700, 380 pp.), went through twenty-four editions, and three editions of extracts therefrom appeared in Belgium, also translated into foreign languages, ten editions coming out in Italian. A full list of father Nepvue's works, which numbered nearly a score, may be had in the authorities cited below.
SOMMERVOGEL, Bibliothéque de la Companie de Jésus, V, 1626; DE BACKER, Bibliothéque des escrevains de la Compagnie de Jésus, first series, 509.
Edward F. Garesche.