The Germanic law codes are designed for a clearly stratified society fixated on castes determined by descent or kinship. Legal status, and therefore freedom, was based on a person's caste, discriminating between royals and two or three successive castes of nobility, where the lower were reckoned as peasants or freemen (OE , OHG ), and those who are laymen, or bondmen (ON ). Accordingly, descent (nativitate) was determining who would attend the various things (house-things, local things, regional things and inter-regional or royal things). Thus the bondmen were ipso facto represented by their family-heads - the local nobility - on the regional things of the nobles.
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See J Froissart, The Chronicles of Froissart (1385) translated by GC Macaulay (1895) 251-252 Yet this combination of factors, slowly but surely, meant that by 1485 just one per cent of the population were left in bondage.A Abram, Social England in the Fifteenth Century (1909) 76 Formal subservience was increasingly seen as a social scar. In 1523 Justice Anthony Fitzherbert wrote that the remainder of bondmen was "the greatest inconvenience that now is suffred by the lawe."A Fitzherbert, Surueyenge (1546) 31, 'Howe be it in some places the bondmen continue as yette, the whiche me semeth is the greatest inconvenience that nowe is suffred by the lawe.
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The Uzbek invasion of Khorasan took place in 1578. Jalal khan Uzbek (governor of Merv) led the Uzbek troops. Tahmasp I guaranteed to pay 300 Tomans to the Uzbeks to convince them not to invade the bondmen and nomads of Khorasan. The tribute was not paid after Tahmasp I's death however, and Jalal khan Uzbek raided Khorasan.
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Edited by Menachem Davis, pages 272–73. Judah and his brothers came to Joseph's house and fell before him on the ground. Joseph asked them what they had done, did they not know that a man such as he would divine? Judah asked how they could clear themselves when God had found out their iniquity; they were all Joseph's bondmen.
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There were many dogs involved in drive hunts, too. An amazing amount of game was moving in front of the beaters in groups of often 300-400 games. Many a game was wounded in course of these hunts. At the end of the hunt, both guests and driving bondmen could take their shares from the enormous amount of game, free of charge.
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So Joseph bought all the land of Egypt for Pharaoh — except for that of the priests, who had a portion from Pharaoh — and in exchange for seed, Joseph made all the Egyptians bondmen. At harvest time, Joseph collected for Pharaoh a fifth part of all the people harvested. In the maftir () reading that concludes the parashah,See, e.g., The Schottenstein Edition Interlinear Chumash: Bereishis/Genesis.
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The discovery of kilns also shows that coarse pottery was produced in the village during Roman times. In 1074, following the Norman Conquest, the manor of Caldicot was given to Durand, the Sheriff of Gloucester. Caldicot is recorded in the Domesday Book in 1086. Its entry reads, Durand the Sheriff holds of the King, one land, in Caerwent, called Caldicot. He has in demesne there 3 ploughs, and 15 half villeins, and 4 bondmen, and one knight.
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A few earthwork dykes are the only structural relics in the Rhondda area from this period. No carved stones or crosses exist to indicate the presence of a Christian shrine. In the Early Middle Ages, communities were split between bondmen, who lived in small villages centred on a court or llys of the local ruler to whom they paid dues, and freemen, with higher status, who lived in scattered homesteads. The most important village was the mayor's settlement or maerdref.
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John Paston left five sons. The eldest, Sir John Paston (1442–1479), had been knighted during his father's lifetime. He was frequently at the court of Edward IV, but afterwards favoured the Lancastrian party, and, with his younger brother, also named John, fought for Henry VI at the Battle of Barnet. Meanwhile, the struggle over Paston's estates continued, although in 1461 the king and council had declared that Paston's ancestors were not bondmen, and consequently that his title to his father's lands was valid.
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The two villages Oldendorf and Gartnisch, today subdivisions of Halle embracing it in the east and west, are older than the present core of settlement. They are already mentioned as early as in the 11th century. Moated castle Tatenhausen left The Ravensberg rent-roll, finalized in 1556, lists 49 names in Halle between the years 1491 and 1541, thereof 26 free citizens and 23 bondmen of the territorial lord (Landesherr) respectively of the noble landlords in Steinhausen and Tatenhausen. The population is estimated around 350 heads in the 16th century.
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In the seventh reading (, aliyah), Joseph placed his father and brothers in the land of Rameses, as Pharaoh had commanded, and sustained them with bread while the famine became sore in the land. Joseph gathered all the money in Egypt and Canaan selling grain and brought the money into Pharaoh's house. When the Egyptians exhausted their money and asked Joseph for bread, Joseph sold them bread in exchange for all their animals. When they had no more animals, they offered to sell their land to Joseph and become bondmen in exchange for bread.
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Diarmaid MacCulloch, "Bondmen under the Tudor", Law and Government under the Tudors: Essays Presented to Sir Geoffrey Elton, ed. Claire Cross et al. (Cambridge: Cambridge University Press, 1988), 91–93. (In 1549, an Act Touching on the Punishment of Vagabonds and Other Idle Persons avoided the word "slave" but retained many of the harshest provisions of the 1547 Act.) The truce between the city and the camp was ended on 21 July by a messenger from the King's Council, York Herald Bartholomew Butler, who arrived at Norwich from London, went with city officials to Mousehold, proclaimed the gathering a rebellion, and offered pardon.
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Verse four compares John Brown to John the Baptist. > He captured Harper’s Ferry, with his nineteen men so few, And frightened > "Old Virginny" till she trembled thru and thru; They hung him for a traitor, > themselves the traitor crew, But his soul is marching on. John Brown was > John the Baptist of the Christ we are to see, Christ who of the bondmen > shall the Liberator be, And soon thruout the Sunny South the slaves shall > all be free, For his soul is marching on. These themes were further refined two months later by Julia Ward Howe; her version came to be known as The Battle Hymn of the Republic.
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With the beginning of the Hundred Years' War in 1337 under King Edward III, the priory tithe stopped going to the St. Martin Abbey being seized by the King and transferred to the Bridgettine House. The Manor of Aldcliffe including the services of the free tenants, bondmen and tenants-at-will was leased in 1360 to John de Ipre, or of Ypres, for 60 years for 20 pounds per year. The next year John was appointed High Sheriff of Lancashire for life by the Duke. The manor was leased to Peter De Bolron in 1384 by Prior John Innocent for 60 years at 10 pounds per year.
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In the sixth reading (, aliyah), when Joseph saw Benjamin with them, he directed his steward to bring the men into the house and prepare a meal for him to eat with them at noon. When the brothers were conducted into Joseph's house, they grew afraid that Joseph was going to hold them as bondmen because they had taken the money that they found in their sacks. So they explained to Joseph's steward how they had discovered their money returned to them and had brought it back with them, plus more money to buy grain. But the steward told them not to fear, for their God had given them treasure in their sacks; he had their money.
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' The exemption for 'saffren grounds' has puzzled historians; one has suggested that it may have been a scribal error for 'sovereign grounds', grounds that were the exclusive freehold property of their owners,MacCulloch 1979 while others have commented on the importance of saffron to local industry.Land 1977, 68 The rebels also asked 'that all bondmen may be made free, for God made all free, with his precious blood shedding.' The rebels may have been articulating a grievance against the 1547 Act for the Punishment of Vagabonds, which made it legal to enslave a discharged servant who did not find a new master within three days, though they may also have been calling for the manumission of the thousands of Englishmen and women who were serfs.
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Joseph Recognized by His Brothers (1863 painting by Léon Pierre Urbain Bourgeois) Vayigash or Vaigash ( — Hebrew for "and he drew near" or "then he drew near," the first word of the parashah) is the eleventh weekly Torah portion (, parashah) in the annual Jewish cycle of Torah reading. It constitutes In the parashah, Judah pleads on behalf of his brother Benjamin, Joseph reveals himself to his brothers, Jacob comes down to Egypt, and Joseph's administration of Egypt saves lives but transforms all the Egyptians into bondmen. The parashah is made up of 5,680 Hebrew letters, 1,480 Hebrew words, 106 verses, and 178 lines in a Torah Scroll (, Sefer Torah). Jews read it the eleventh Sabbath after Simchat Torah, generally in December or early January.
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The greatest of the nobles, especially those in the Marches, such as the Earls of Chester and the Bishops of Durham, whose territories were often deemed palatine, that is to say "worthy of a prince", might refer to their own tenants as "barons", where lesser magnates spoke simply of their "men" (homines) and lords of the manor might reference "bondmen". Lucas d'Heere in the 2nd half of the 16th century. Preserverd in the Ghent University Library. The robe worn by a baron during his creation ceremony in 17th-century Britain, engraved by 322x322px Initially those who held land directly from the king by military service, from earls downwards, all bore alike the title of baron, which was thus the factor uniting all members of the ancient baronage as peers one of another.
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There were probably relatively large numbers of free peasant farmers, called husbandmen in the south and north of the country, but fewer in the lands between the Forth and Sutherland. This changed from the twelfth century, when landlords began to encourage the formation of such a class through paying better wages and deliberate immigration. Below the husbandmen a class of free farmers with smaller parcels of land developed, with cottars and grazing tenants (gresemen). The non-free bondmen, naviti, neyfs or serfs existed in various forms of service, under terms with their origins in Irish practice, including cumelache, cumherba and scoloc who were tied to a lord's estate and unable to leave it without permission, but who records indicate often absconded for better wages or work in other regions, or in the developing burghs.
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Both the great number of drivers and the staff handling the killed game was an enormous event region-wide, not to mention the expenses occurred. The transportation of all hunting instruments and equipment such as 7,000 m fence canvas for special hunting methods from the centre (Ozora) to Tamási required a cart pulled by 120 bullocks. The guest list often included famous personalities like the English Lords Anderson and Lord Palmerston, Duke Pazunovszky and to mention only one Hungarian example, Minister Count Zichy. Contemporary reports describe that for a hunt that was to begin on 5 September, the staff had already begun to drive the game on 21 August, ordering every 2–3 days 6,000 bondmen from the nearby villages and more than 200 hunters from the more remote manors.
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Below them the toísech (leader), appear to have managed areas of the royal demesne, or that of a mormaer or abbot, within which they would have held substantial estates, sometimes described as shires and the title was probably equivalent to the later thane.Barrow (1989) pp. 15-18. The lowest free rank mentioned by the Laws of the Brets and Scots, the ócthigern (literally, little or young lord), is a term the text does not translate into French. There were probably relatively large numbers of free peasant farmers, called husbandmen or bondmen, in the south and north of the country, but fewer in the lands between the Forth and Sutherland until the twelfth century, when landlords began to encourage the formation of such a class through paying better wages and deliberate immigration.
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The Anglo-American jurisdictions of "regular" Freemasonry follow a set of traditions referred to in ritual as the Ancient Landmarks. These comprise the practices and precepts perceived as "ancient" at the beginning of the 18th century, and frozen in time by Anderson's Constitutions and similar works which followed and copied it. Among Anderson's Ancient Charges, still enshrined in the constitutions of the United Grand Lodge of England (UGLE) and many other Grand Lodges, is a description of the person who may be admitted to Freemasonry, "good and true men, free-born, and of mature and discreet age and sound judgement, no bondmen, no women, no immoral or scandalous men, but of good report". UGLE constitutions, Antient Charges, III, of Lodges For this reason, any lodge admitting women is considered irregular by mainstream lodges and Grand Lodges.
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There were at least four occasions of emancipatory manumission (without payment, unusually) taking place in the Vale Royal records between 1329 and 1340, and one scholar has noted "an element of irony in the fact that the one corporate body which is known to have liberated any native is also the most distinguished for its rigid insistence on its legal rights over bondmen." It would certainly appear the case that the monks approached the landlordly duties with zeal, but also that the manumissions that did occur were insufficient to quell the villagers' ire. Either way, the two villages not only must have conspired together ("maliciously," states the abbey's own manorial roll), but pooled mutual resources, for their campaign would not have been cheap. Both travel and litigation cost money, from the writing of the petition by clerks to their advisement on it by lawyers.
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Joseph directed the steward to fill the men's sacks with as much food as they could carry, put every man's money in his sack, and put Joseph's silver goblet in the youngest one's sack. At dawn, the brothers were sent away, but when they had not yet gone far from the city, Joseph directed his steward to overtake them and ask them why they had rewarded evil for good and taken the goblet with which Joseph drank and divined. They asked the steward why he accused them, as they had brought back the money that they had found in their sacks, and they volunteered that the one with whom the goblet was found would die, and the brothers would become bondmen. The steward agreed, with the amendment that the one with whom it was found would be a bondman and the others would go free.
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The Uí Fidgenti are credited with having a unique relationship with the Eóganachta kings at Cashel. Five generations before Fiacha, Oilioll Olum (died 234 AD) is credited with dividing Munster into two parts and between two of his sons, and enjoined that their descendants should succeed to the governance of the province in alternate succession; this injunction was complied with until the time of Brian Boru, who is credited with slaying Donovan of the Ui Fidgheinte in 977.Appendix to the Annals of the Four Masters, edited by John O'Donovan, page 2432 The Ui Fidgheinte were not subject to the Eóganachta kings at Cashel, and did not pay tribute. The Book of Rights noted that the stipends of the King of Cashel to the kings of his territory included, to the King of Ui Chonaill: ten steeds, shields, horns; and, to the King of BrughRigh (now Bruree): seven steeds, horns, swords and seven serving youths and seven bondmen.
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The word of the Lord came to Jeremiah after King Zedekiah made a covenant with the people of Jerusalem to proclaim liberty, that all should let their Hebrew slaves — both men and women — go free, and that none should make bondmen of them. All the princes and people listened and let their Hebrew slaves go free, but afterwards they turned and caused their servants whom they had freed to return to subjugation. Therefore, the word of the Lord came to Jeremiah, saying that God had made a covenant with the Israelites' forefathers when God brought them out of the land of Egypt and out of the house of bondage that in the seventh year they must let every Hebrew slave go free, but their forefathers did not listen. The people had turned and done what is right in God's eyes, proclaiming liberty to their neighbors, making a covenant before God in the Temple.
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