OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/James Campbell

From volume 16 of the work.
Born at Philadelphia, 1 Sept., 1812; died there, 27 Jan., 1893. His father was Anthony Campbell, and his grandfather George Campbell, a native of Fintona, County Tyrone, Ireland. James was educated at the private school of Geraldus Stockdale, studied law with Hon. Robert D. Ingraham, was admitted to the Bar on 14 Sept., 1833, was made a commissioner of the district of Southwark the day after his admission, and served until his appointment to the board of education. He offered, 16 Apr., 1840, the resolution which established the Girls' High School of Philadelphia. He served on the board of education until 1840, when he was appointed, by Governor David R. Porter, judge of the courts of common pleas, orphan's court, and courts of oyer and terminer, which position he filled until 1 Jan., 1851, when the judicial positions in Pennsylvania became elective. Nominated for judge of the supreme court, at a period when Knownothingism and anti-Catholic feeling was rife, he was defeated, although his four colleagues on the Democratic ticket were elected. Governor William Bigler appointed him Attorney-General of Pennsylvania, in which office he served until 4 Mar., 1853, when he entered President Pierce's Cabinet as postmaster-general, serving until 4 Mar., 1857. In 1861 he was a candidate for the United States senate against Charles R. Buckalew but was defeated by one vote. In 1873 he was elected a member of the Constitutional Convention of Pennsylvania, but declined to serve owing to the condition of his health. For twenty-five years he was president of the board of trustees of Jefferson Medical College, and for forty-five years was Vice-president of Saint Joseph's Orphan Asylum, the oldest incorporated Roman Catholic asylum in the United States, chartered in 1807. On 3 Sept., 1869, he was appointed by the judges of Philadelphia County a member of the board of city trusts, which has under its care 42 city trusts, including Girard College and Wills' Eye Hospital. He served in these positions until his death. Judge Campbell looked upon his obligations, whether as public official or as trustee, as duties of the highest order and of great value to society, and he was a just and severe judge upon himself as to the manner and the faithfulness with which these duties were discharged. Even with all the cares that surrounded him, he was always ready to respond to the slightest call from any of the refuges of the poor and the ill. He made visits almost daily to St. Joseph's Orphan Asylum, to Girard College, and to the hospital, examining conditions in detail, and considering them with as much care as if they referred to his own life or to the lives of those of his own household.
John M. Campbell.
# Catholic Encyclopedia (1913)/James Cavanagh

From volume 3 of the work.
Soldier, b. in County Tipperary, Ireland, 1831; d. in New York, 7 January, 1901. He emigrated to New York when he was sixteen years old and went to work as a carpenter. In 1852 he enlisted as a private in the Sixty-Ninth Regiment of the Militia, and was captain of Company C of the state command when it went to take part in the Civil War, 23 April, 1861. When the regiment returned after the battle of Bull Run and was reorganized as the Sixty-Ninth New York Volunteers of the Irish Brigade, he again went to the front as its major. In this rank he served during the campaigns of the Army of the Potomac, until the battle of Fredericksburg, 13 December, 1862, when he was shot in the hip while leading the regiment in one of the charges up Marye's Heights. He was then discharged from the army because of the disabilities from his wound. When the State Militia was reorganized as the National Guard, he rejoined the regiment and was made its lieutenant-colonel. In 1867 he was elected colonel, which command he held for more than twenty years. He received the brevet of brigadier-general, 10 January, 1893, the first time that rank was conferred on an officer of the New York State Militia, and in 1894 he retired, after a service of forty-two years. For a number of years before his death he was attached to the New York Custom House as a special customs inspector.
CONYNGHAM, The Irish Brigade and its Campaigns (Boston, 1869); The Irish American (New York), files; MICHAEL CAVANAGH, Memoirs of Gen. Thomas Francis Meagher (Worcester, 1892).
THOMAS F. MEEHAN
# Catholic Encyclopedia (1913)/James Fremin

From volume 6 of the work.
Jesuit missionary to the American Indians; b. at Reims, 12 March, 1628; d. at Quebec, 2 July, 1691. He entered the Society of Jesus in 1646 and in 1655 set out for the Onondaga mission in Canada to devote the rest of his life to the evangelization of the savages. At the invitation of a Cayuga chieftain he set out, in 1666, for Lake Tiohero, near the present Cayuga, but his stay there was of short duration. The next year he was sent to revive the mission founded by Father Jogues among the Mohawk and, on his way, instituted the first Catholic settlement in Vermont, on Isle La Motte. Arriving at Tinnontoguen, the Mohawk capital, he rapidly acquired the language and by his courage and kindness won the respect of his savage charges. Unfortunately, the Mohawk did not readily respond to his efforts, and his chief care seems to have been to attend to the Huron captives who were already Christianized.
In October, 1668, Father Fremin proceeded to the Seneca country, but the war then being waged with the Ottawa and the Susquehanna prevented many conversions. In August, 1669, he left for Onondaga to preside at a general meeting of the missionary priests, but shortly returned to Gannougare to resume his work among the captive Huron. The high repute he had gained among the various tribes was responsible for his recall, in 1670, to take charge of La Prairie, the Christian settlement near Montreal where the converted Indians had been gathered, and it was he who placed this refuge on a solid footing and eliminated the liquor traffic. From that time on, with the exception of several voyages to France in the interest of the mission, he devoted himself exclusively to the work of preserving in the Faith those Indians who had been baptized, and, despite the persistent efforts of the tribes from which the converts came, he was able to prevent any serious defection. He died worn out by his long apostolate, having been the means of bringing over ten thousand Indians into the Church.
CAMPBELL, Pioneer Priests of North America (New York, 1908); Jesuit Relations; HOLMES in Handbook of American Indians, s.v. Caughnawaga (Washington, 1907).
Stanley J. Quinn.
# Catholic Encyclopedia (1913)/James Dowdall

From volume 5 of the work.
Martyr, date of birth unknown; executed for his faith at Exeter, England, 20 September, 1600.
He was a merchant of Drogheda, Ireland, though several authorities, including Challoner, describe him as a native of Wexford. Further confusion is added by reason of the fact that another contemporary, James Dowdall, died a confessor. According to Rothe, however, the martyr belonged to Drogheda, and traded with England and the Continent.
In the summer of 1598, when returning from France, his ship was driven by stress of weather onto the coast of Devonshire, and he was arrested by William Bourchier, Earl of Bath, who had him under examination. Dowdall publicly avowed that he rejected the queen's supremacy, and only recognized that of the Roman pontiff. The earl forwarded the examination to Sir Robert Cecil, and had Dowdall committed to Exeter jail. Whilst in prison he was tortured and put to the rack, but continued unchanged in his fidelity to the ancient faith. On 18 June, 1599, the Earl of Bath wrote to Sir Robert Cecil for instructions in regard to James Dowdall, who had been detained in prison almost a year. Accordingly he was tried at the Exeter assizes, and was ordered to be hanged, drawn, and quartered. His name is included in the Apostolic Process of the Irish Martyrs whose cause is at present before the Congregation of Sacred Rites.
W. H. Grattan-Flood.
# Catholic Encyclopedia (1913)/James Fitton

From volume 6 of the work.
Missionary, b. at Boston, Massachusetts, U.S.A., 10 April, 1805; d. there, 15 Sept., 1881. His father, Abraham Fitton, went to Boston from Preston, England; his mother was of Welsh origin and a convert to the Faith. His primary education was received in the schools of his native city, and his classical course was made at Claremont, New Hampshire, at an academy conducted by Virgil Horace Barber, an early New England convert to the Faith. His theology he learned from the lips of Bishop Fenwick, by whom he was ordained priest, 23 Dec., 1827. Thenceforth for nearly a quarter of a century the whole of New England became the theatre of his zealous missionary labours. Carrying a valise containing vestments, chalice, and all necessaries for offering the Holy Sacrifice, his breviary under his arm, he travelled, often on foot, from Eastport and the New Brunswick line on the northeast, to Burlington and Lake Champlain on the northwest; from Boston in the east, to Great Barrington and the Berkshire Hills in the west; from Providence and Newport in the southeast, to Bridgeport and the New York State line in the southwest. In the course of his ministry he was often exposed to insult and hardship, but he considered these as trifles when souls were to be saved. During his missionary career he was pastor of the first Catholic church at Hartford, Connecticut, and at Worcester, Massachusetts. He erected the church of Our Lady of the Isle at Newport, Rhode Island. In 1840, while pastor of the church at Worcester, he purchased the present site of Holy Cross College, and erected a building for the advanced education of Catholic young men. In 1842 he deeded the grounds and building to Bishop Fenwick, who placed it under the care of the Jesuits. In 1855 he was appointed by Bishop Fenwick pastor of the church of the Most Holy Redeemer in East Boston. Here he laboured for the remaining twenty-six years of his life, and built four more churches. In 1877 he celebrated the golden jubilee of his priesthood.
Arthur T. Connolly.
# Catholic Encyclopedia (1913)/James Burton Robertson

From volume 13 of the work.
Historian, b. in London 15 Nov., 1800; d. at Dublin 14 Feb., 1877, son of Thomas Robertson, a landed proprietor in Grenada, West Indies, where he spent his boyhood. In 1809 his mother brought him to England, and placed him at St. Edmund's College, Old Hall (1810), where he remained nine years. In 1819 he began his legal studies, and in 1825 was called to the bar, but did not practise. For a time he studied philosophy and theology in France under the influence of his friends Lamennais and Gerbet. In 1835 he published his translation of Frederick Schlegel's "Philosophy of History", which passed through many editions. From 1837 to 1854 he lived in Germany of Belgium. During this time he translated Möhler. This work considerably influenced some of the Oxford Tractarians. In 1855 Dr. Newman nominated Robertson as professor of geography and modern history in the Catholic University of Ireland. In this capacity he published two series of lectures (1859 and 1864), as well as "Lectures on Edmund Burke" (1869), and a translation of Dr. Hergenröther's "Anti Janus" (1870) to which he prefixed a history of Gallicanism. He also wrote a poem, "The Prophet Enoch" (1859), and contributed several articles to the "Dublin Review". His services to literature obtained for him a pension from the Government in 1869, and the degree of Doctor of Philosophy from Pius IX (1875). He is buried in Glasnevin cemetary.
Tablet (24 Feb., 1877); GILLOW in Bibl. Dict. Eng. Cath.; The Edmundian, II, no. 8 (1895).
EDWIN BURTON
# Catholic Encyclopedia (1913)/James Curley

From volume 4 of the work.
An astronomer, b. at Athleague, County Roscommon, Ireland, 26 October, 1796; d. at Georgetown, District of Columbia, U.S., 24 July 1889. His early education was limited, though his talent for mathematics was discovered, and to some extent developed, by a teacher in his native town. He left Ireland in his youth, arriving in Philadelphia, 10 October, 1817. Here he worked for two years as a bookkeeper and then taught mathematics at Frederick, Maryland. In 1826 he became a student at the old seminary in Washington, intending to prepare himself for the priesthood, and at the same time taught one of its classes. The seminary, however, which had been established in 1820, was closed in the following year and he entered the Society of Jesus, 29 September, 1827. After completing his novitiate he again taught in Frederick and was sent (1831) to teach natural philosophy at Georgetown College. He also studied theology and was ordained priest on 1 June, 1833. His first Mass was said at the Visitation Convent, Georgetown, where he afterwards acted as chaplain for fifty years. He spent the remainder of his life at Georgetown, where he taught natural philosophy and mathematics for forty-eight years. He planned and superintended the building of the Georgetown Observatory in 1844 and was its first director, filling this position for many years. One of his earliest achievements was the determination of the longitude of Washington. His results did not agree with those obtained at the Naval Observatory, and it was not until after the laying of the first transatlantic cable in 1858 that his determination was found to be near the truth. The coincidence, however, was partly accidental, as the method which he employed was not susceptible of very great precision. Father Curley was also much interested in botany. He is best remembered, however, as a teacher. He wrote "Annals of the Observatory of Georgetown College, D.C., containing the description of the observatory and the description and use of the transit instrument and meridian circle" (New York, 1852).
Woodstock Letters, XVIII, 3; Shea, History of Georgetown College (Washington, 1891); McLaughlin, College Days at Georgetown (Philadelphia, 1899).
H.M. BROCK
# Chunn v. City Suburban Railway

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
207 U.S. 302
Chunn v. City Suburban Railway
Argued: November 8, 1907. --- Decided: December 2, 1907
Messrs. Percy Metzger and Victor H. Wallace for plaintiff in error.
Messrs. George P. Hoover and Charles A. Douglas for defendant in error.
[Argument of Counsel from page 303 intentionally omitted]
Mr. Justice Moody 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
# Chung Fook v. White

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
Chung Fook v. White, 264 U.S. 443 (1924), was a landmark Supreme Court case. It was significant in that it marked the end of the era of strict plain meaning interpretation of statutes and the beginning of the looser American Rule that the intent of the law was more important than its text. Warning: template has been deprecated.
United States Supreme Court
264 U.S. 443
Chung Fook v. White
Argued: Feb. 26, 1924. --- Decided: April 7, 1924
Mr. Assistant Attorney General Ottinger, for respondent.
Mr. Justice SUTHERLAND 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
# Catholic Encyclopedia (1913)/Luis de Vargas

From volume 15 of the work.
Painter, b. at Seville, in 1502; d. there in 1568. He has two claims upon our attention; he was not only a great painter, but was also a man of strong devotional temperament, and known as a holy man. His great desire was to use his talent for the glory of God, and it was his habit before painting one of his great altar-pieces to go to confession and receive Holy Communion. It is also stated by one of his contemporaries that he kept a coffin in his room to remind him of the approach of death, and that one of his pictures, "Christ Bearing the Cross", a fresco, painted in a street in Seville (known as the Street of Bitterness, "La Calle de la Amargura"), was so notable in the city that condemned criminals were brought there on the way to the scene of execution in order to make their devotions before it and to receive the last offices of the Church. De Vargas lived a simple and almost hermit- like life; he was quiet, mild, benevolent, disliked by many of the people of his own rank, but worshipped by the poor, to whom he was extremely generous.
He was trained in Seville, and the works of Campana greatly influenced him. He first painted on the rough canvas curtains used to cover up the pictures on the altars in Holy Week, but owing to the generosity of a friend he was able to visit Italy. There, during his stay of twenty-eight years, mainly spent in Rome, he closely studied the works of Perino del Vaga, one of Raphael's favourite pupils, and came into contact with Vasari. The first picture he painted after his return is still in Seville Cathedral; it is dated 1555, and in the records of the chapter it is said to have been discovered by Bermudez. Of his fresco work very little remains. His two greatest pictures represent the "Purification of the Virgin" and the "Temporal Generation of Our Lord," the latter being an allegorical composition showing Adam and Eve adoring the Infant Christ, Who is in the arms of the Virgin. This is the picture generally known as "La Gamba" because of the wonderful foreshortening of the leg of Adam. The Italian artist Perez de Alesio, when painting (1548) the giant figure of St. Christopher on the southern portal of the cathedral, exclaimed, that the whole of his figure was of less merit than was the leg of Adam in the "Generation" by De Vargas. De Vargas was one of the few Spanish artists who were really eminent in draughtsmanship. He painted many portraits, but none of them is of any special merit.
See the writings of BERMUDEZ on the Spanish artists, notably the Carta (Cadiz, 1806), the Cathedral Guide (Seville, 1804), and the Dictionary (6 vols., Madrid). MAXWELL, Annals of the Artists of Spain; MADRAZO in España (1878); HARTLEY, Spanish Painting (London, 1904), and various works on Murillo.
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Luiz de Azevedo

From volume 2 of the work.
An Ethiopic missionary and scholar, born, according to probable narration of Franco (Imogem da Vertude em o Noviciado de Coimbra, 359-61), at Carrezedo Montenegro, in the Diocese of Braga, in Portugal, in 1573; died in Ethiopia in 1634. He became a Jesuit in 1588, and sailed for the Indies in 1592. In 1605 he began his missionary labours in Ethiopia, where he remained until his death. Azevedo was called the Apostle Agarus, and is justly reckoned among the most illustrious of the Doctors of the Church of Ethiopia, to which he reclaimed many schismatics. He translated into Chaldaic the commentaries of Father Toletus on the Epitles of St. Paul to the Romans and those of Francis Ribera on the Epitle of St. Paul to the Hebrews; the "Canonical Hours", the "Office of the Blessed Virgin Mary", and other works. He is the author of a grammer of Ethiopic language, and translated into the same tongue the New Testament, a Portughese catechism, instructions on the Apostle's Creed, and other books of the same nature.
JOSEPH M. WOODS
# Catholic Encyclopedia (1913)/Luke Rivington

From volume 13 of the work.
Born in London, May, 1838; died in London, 30 May, 1899; fourth son of Francis Rivington, a well-known London publisher. He was educated at Highgate Grammar School and Magdalen College, Oxford. After his ordination as an Anglican clergyman in 1862, he became curate of St. Clement's, Oxford, leaving there in 1867 for All Saint's, Margaret Street, London, where he attracted attention as a preacher. Failing in his efforts to found a religious community at Stoke, Staffordshire, he joined the Cowley Fathers and became superior of their house in Bombay. Becoming unsettled in his religious convictions he visited Rome, where in 1888 he was received into the Church. His ordination to the priesthood took place on 21 Sept., 1889. He returned to England and settled in Bayswater, not undertaking any parochial work, but devoting himself to preaching, hearing confessions, and writing controversial works. The chief of these were "Authority; or a plain reason for joint the Church of Rome" (1888); "Dust" a letter to the Rev. C. Gore on his book "Roman Catholic Claims" (1888); "Dependence; or the insecurity of the Anglican Position" (1889) "The Primitive Church and the See of Peter" (1894); "Anglican Fallacies; or Lord Halifax on Reunion" (1895); "Rome and England or Ecclesiastical Continuity" (1897); "The Roman Primacy A.D. 430-51" (1899) which was practically a new edition of "The Primitive Church and the See of Peter". He also wrote several pamphlets and brought out a new edition of Bishop Milner's "End of Religious Controversy". This was for the Catholic Truth Society of which he was long a member of the committee, and a prominent figure at the annual conferences so successfully organized by the society. His pamphlets include "Primitive and Roman" (1894) a reply to the notice of his book "The Primitive Church" in the "Church Quarterly Review"; "The Conversion of Cardinal Newman" (1896) and "Tekel" (1897) in which he criticized the reply of the Archbishops of Canterbury and York to Pope Leo XIII after the condemnation of Anglican Orders. In 1897 the pope conferred on him an honorary doctorate in divinity. During his latter years he lived near St. James church, Spanish Place, devoting himself to his literary work and the instruction of inquirers in the Catholic Faith.
The Tablet (3 and 10 June, 1899); Catholic Book Notes (15 June, 1899); GILLOW, Bibl. Dict. Cath.; Annual Register (London, 1899).
EDWIN BURTON
# Catholic Encyclopedia (1913)/Luis de Montesinos

From volume 10 of the work.
Spanish theologian, date and place of birth unknown; d. 7 Oct., 1621. He entered the Dominican Order and studied philosophy and theology in the Spanish universities where he gained a reputation for sound scholarship and solid piety that made him illustrious among the savants of his time. Beginning his career as professor of philosophy, he was gradually promoted to the most important chairs. He was the foremost exponent of Thomistic theology at the University of Alcalá. His vast erudition, power of penetration, and clearness of exposition won for him the surname Doctor clarus. He possessed a singular charm of manner which secured for him at once love and respect. Such was his success in teaching that his lecture hall, though one of the largest in Spain, was too small to admit his audiences. For thirty years he taught with untiring zeal and devotion, refusing all ecclesiastical honours. Though threatened with total blindness in his latter years, he continued to teach till his death. He is the author of "Commentaria in primam secundae S. Thomae" (Alcalá, 1622).
JOSEPH SCHROEDER