OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Presentation Brothers

From volume 12 of the work.
Identity of contributor seems completely consistent with biography here. It is subject to confirmation.
In the early part of the nineteenth century when the Penal Laws were relaxed, and the ban which was placed on the Catholic education of youth in Ireland during a long period of persecution was removed, great efforts were made to employ the opportunities which a comparative freedom placed within the reach of Irish Catholics, and several new religious congregations of both men and women sprang into existence. Amongst these was the Institute of Presentation Brothers founded [in 1802] by Edmund Ignatius Rice. The Brothers continued a diocesan congregation approved of by Rome until 1889, when a change was effected in the constitution of the body with a view to its more rapid development. With the sanction of the bishops under whom the Brothers then laboured, all the houses of the Institute were united under a superior-general and Leo XIII approved and confirmed the new constitutions. The rapid spread of the order since then has been very marked. It now has several branches in each of the provinces of Ireland, and is also established in England and Canada. The Brothers conduct colleges, primary schools, industrial schools, and orphanages. A new novitiate and training college has been erected at Mount St. Joseph, Cork. The superior-general resides there. The Commissioners of National Education, after investigating the methods of training adopted by the institute, fully approved of them and recognized the training college. In the colleges, special attention is paid to the teaching of experimental science. Classes are taught in connection with the Intermediate Education Board and Technical Department. Students are prepared for the Civil Service as well as for the National University. In the industrial schools and orphanages, in addition to the ordinary school studies, various trades are taught, as also agriculture and horticulture. Moreover, all the boys get a two years' course in manual instruction.
BROTHER DE SALES
# Catholic Encyclopedia (1913)/Presumption

From volume 12 of the work.
(Lat. praesumere, "to take before", "to take for granted").
Presumption is here considered as a vice opposed to the theological virtue of hope. It may also be regarded as a product of pride. It may be defined as the condition of a soul which, because of a badly regulated reliance on God's mercy and power, hopes for salvation without doing anything to deserve it, or for pardon of his sins without repenting of them. Presumption is said to offend against hope by excess, as despair by defect. It will be obvious, however, to one who ponders what is meant by hope, that this statement is not exact. There is only a certain analogy which justifies it. As a matter of fact we could not hope too much, assuming that it is really the supernatural habit which is in question.
Suarez ("De spe", disp. 2a, sect. 3, n. 2) enumerates five ways in which one may be guilty of presumption, as follows:
The root-malice of presumption is that it denies the supernatural order, as in the first instance, or travesties the conception of the Divine attributes, as in the others. Theologians draw a sharp distinction between the attitude of one who goes on in a vicious career, precisely because he counts upon pardon, and one whose persistence in wrongdoing is accompanied, but not motivated, by the hope of forgiveness. The first they impeach as presumption of a very heinous kind; the other is not such specifically. In practice it happens for the most part that the expectation of ultimate reconciliation with God is not the cause, but only the occasion, of a person's continuing in sinful indulgence. Thus the particular guilt of presumption is not contracted.
SLATER, Manual of Moral Theology (New York, 1908); RICKABY, Moral Teaching of St. Thomas (London, 1896); ST. THOMAS, Summa (Turin, 1885); BALLERINI, Opus Theol. Morale (Prato, 1899).
JOSEPH F. DELANY
# Childhood (Hogarth translation)

1912
* The Tutor, Karl Ivanitch
* Mamma
* Papa
* Lessons
* The Idiot
* Preparations for the Chase
* The Hunt
* We Play Games
* A First Essay in Love
* The Sort of Man My Father Was
* In the Drawing-Room and the Study
* Grisha
* Natalia Savishna
* The Parting
* Childhood
* Verse-Making
* The Princess Kornakoff
* Prince Ivan Ivanovitch
* The Twins
* Preparations for the Party
* The Mazurka
* After the Mazurka
* In Bed
* The Letter
* What Awaited Us at the Country-House
* Grief
* Sad Recollections
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Childers v. Beaver

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
270 U.S. 555
Childers v. Beaver
Argued: March 9, 1926. --- Decided: April 12, 1926
Messrs. J. Berry King, of Muskogee, Okl., and George F. Short, of Oklahoma City, Okl., for appellant.
[Argument of Counsel from pages 556-557 intentionally omitted]
Mr. Joseph W. Howell, of Tulsa, Okl., for appellees.
Mr. Justice McREYNOLDS 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
# Childe Rowland

* (1890), “Childe Rowland”, in English Fairy Tales, pp. 122–129.
* (1891), “Childe Rowland” in Folk-Lore, volume 2, pp. 192–196.
# Childhood (Hogarth translation)/A First Essay in Love
### A First Essay in Love

PRETENDING to gather some "American fruit" from a tree, Lubotshka suddenly plucked a leaf upon which was a huge caterpillar, and throwing the insect with horror to the ground, lifted her hands and sprang away as though afraid it would spit at her. The game stopped, and we crowded our heads together as we stooped to look at the curiosity.
I peeped over Katenka's shoulder as she was trying to lift the caterpillar by placing another leaf in its way. I had observed before that the girls had a way of shrugging their shoulders whenever they were trying to put a loose garment straight on their bare necks, as well as that Mimi always grew angry on witnessing this manoeuvre and declared it to be a chambermaid's trick. As Katenka bent over the caterpillar she made that very movement, while at the same instant the breeze lifted the fichu on her white neck. Her shoulder was close to my lips, I looked at it and kissed it, She did not turn round, but Woloda remarked without raising his head, "What spooniness!" I felt the tears rising to my eyes, and could not take my gaze from Katenka. I had long been used to her fair, fresh face, and had always been fond of her, but now I looked at her more closely, and felt more fond of her, than I had ever done or felt before.
When we returned to the grown-ups, Papa informed us, to our great joy, that, at Mamma's entreaties, our departure was to be postponed until the following morning. We rode home beside the carriage--Woloda and I galloping near it, and vieing with one another in our exhibition of horsemanship and daring. My shadow looked longer now than it had done before, and from that I judged that I had grown into a fine rider. Yet my complacency was soon marred by an unfortunate occurrence, Desiring to outdo Woloda before the audience in the carriage, I dropped a little behind. Then with whip and spur I urged my steed forward, and at the same time assumed a natural, graceful attitude, with the intention of whooting past the carriage on the side on which Katenka was seated. My only doubt was whether to halloo or not as I did so. In the event, my infernal horse stopped so abruptly when just level with the carriage horses that I was pitched forward on to its neck and cut a very sorry figure!
# Catholic Encyclopedia (1913)/Quem terra, pontus, sidera

From volume 12 of the work.
An ancient hymn in honour of the Blessed Virgin, ascribed to Fortunatus by Thomasius and Mone without question but also without assigning any reason. Kayser (Beiträge etc., I, 393) remarks that it is not found in the manuscripts of Fortunatus's works, to whom, however, Dreves ("Analecta Hymnica", L, Leipzig, 1907, 86-8) and Blume (see HYMNODY) refer it. The Roman Breviary divides it into two parts: the first, beginning with "Quem terra, pontus, sidera", assigned to Matins in the Common Office, and also the Little Office of the Blessed Virgin; the second, beginning with "O gloriosa virginum", similarly assigned to Lauds. Both parts conclude with the doxology of Marian hymns, "Jesu tibi sit gloria etc." As found thus, the hymns are revisions, in the interest of classical prosody, of the older hymn, "Quem terra, pontus, æthera", found in many old breviaries, and in manuscripts dating from the eighth century. In the Cistercian office it was sung at Compline during Advent. Sometimes it was divided into two parts, as now in the Roman Breviary, the second part beginning with "O gloriosa Domina" (or "femina"). Including both the older and the revised form, there are eighteen translations into English of the first part and fourteen of the second part, nearly all of which are by Catholics. In the Marquess of Bute's "The Roman Breviary" (1879), however, the versions selected are those of the Anglican translators, J.M. Neale and R.F. Littledale. The beautiful versions of Father Caswall, appearing originally in his "Lyra Catholica" (1849), are easily accessible in the reprinted work (London, 1884). For first lines of the various translations, sources, authors, see Julian, "Dict. of Hymnology" (2nd ed., London, 1907, 944). To his list should be added the translations of Archbishop Bagshawe ("Breviary Hymns and Missal Sequences", London, 1900, 106-7), and Judge Donahoe ("Early Christian Hymns", New York, 1908, 80-1). The revised form of the Latin text as well as the older forms, with variant readings and some interesting notes, may be found in Daniel ("Thesaurus Hymnologicus", I, 172; 11, 382; IV, 135), and in Mone (Lateinische Hymnen des Mittelalters, II, 128-31). For Latin text and English tr., ancient plain song harmonized, and alternative musical setting, see "Hymns, Ancient and Modern" (London, 1909, Hymn 222). The official or "typical" melody will be found in the "Antiphonary".
H.T. HENRY
# Catholic Encyclopedia (1913)/Quamichan Indians

From volume 12 of the work.
The largest of the numerous small bands attached to Cowichan agency, at the southeast end of Vancouver, British Columbia. They are of Salishan stock and speak the Cowichan language, which is spoke also by several of the associated as well as upon the opposite mainland. Their chief settlement is in Cowichan valley, about forty miles north of Victoria. In their primitive condition they subsisted by fishing, hunting, and the gathering of wild berries and roots. Their customs, beliefs, and ceremonials were practically the same as those of their neighbours, the Songish and Sechelt. Frs. J.B. Bolduc and Modeste Demers visited them as early as 1847, but they were chiefly converted by the Oblate Fathers, who arrived at Victoria in 1857. They are now civilized, industrious, and moral, in fairly good houses, living by farming, fishing, hunting, and by working on the railway, in canneries, etc. From probably 1000 souls sixty years ago, they have been reduced by smallpox and other diseases to 300 in 1901, and 260 in 1909, of whom all but about 60 are reported to be Catholics, the rest Methodists (see also SONGISH INDIANS).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Quarantines

From volume 12 of the work.
"Quarantines" is an expression frequently used in the grants of indulgences, and signifies a strict ecclesiastical penance of forty days, performed according to the practice of the early Church. Hence an indulgence of seven quarantines, for instance, implies the remission of as much temporal punishment as would be blotted out by the corresponding amount of ecclesiastical penance.
A.J. MAAS
# Catholic Encyclopedia (1913)/Queen's Daughters

From volume 16 of the work.
(DAUGHTERS OF THE QUEEN OF HEAVEN, FILIÆ REGINÆ COELI)
A religious and charitable society founded at St. Louis, Mo., 5 Dec., 1889, by Miss Mary Hoxsey. It was organized to supplement the work done for the poor in their homes by the members of the Conference of St. Vincent de Paul. The project received the approbation and encouragement of the Very Rev. P.P. Brady in whose parish it was inaugurated, and several years later the papal sanction and blessing were accorded (17 July, 1894). The society has since spread to numerous parishes of the United States and there are now thirty-five associations affiliated to those at St. Louis. The constitution of the society provides that it shall be governed by a general council composed of subordinate councils and associations. Five or more associations in a diocese have the right of forming a subordinate council with its own bylaws and officers. The society was incorporated on 6 Jan., 1902. The Queen's Daughters visit the poor in their homes and afford them spiritual and material aid. They endeavour to influence those who neglect their religious duties or the religious training of their children, they teach Christian doctrine in mission Sunday-schools, and assist in preparing persons for baptism, and in providing suitable clothing for the first Communion of children whose parents are unable to make such provision. Their organizations include sewing-guilds, cooking-schools, boarding-homes for women and girls, sanctuary guilds and altar societies. At their Saturday industrial schools for children the children of the poor are taught to sew and be self-helpful. Here also they are brought in contact with the members of the Guardian Angel Bands, the children of well-to-do parents, who are taught to make garments for the poor and to be generally helpful and sympathetic to their poorer companions. The usual work in connexion with juvenile courts is done according to instructions provided by court officials. The members of several religious congregations are honorary members of the association. Representative of these are the White Sisters of the Nazareth Home, Providence, R.I., who maintain a day nursery and visit the sick poor in their homes and to whom the society is pledged to contribute a specified sum monthly. The patroness of the society is the Blessed Virgin; and its motto "Ad Majorem Dei Gloriam".
Blanche M. Kelly.
# Catholic Encyclopedia (1913)/Thomas of Bradwardine

From volume 14 of the work.
(BRAGWARDIN, BRANDNARDINUS, BREDWARDYN, BRADWARDYN, DE BREDEWARDINA).
Born about 1290; died in London, 26 August, 1349. His birthplace is variously assigned to Bradwardine, Hertfield, or Cowden; but he himself states that he was born at Chichester. He was educated at Merton College, Oxford, and in 1325 was one of the proctors of the university who took part in the litigation between the university and Cardinal Galhardus de Mora, Archdeacon of Oxford. As a theologian he attained great fame, being known as the Doctor Profundus. His theological lectures delivered at Oxford were expanded into the famous treatise on grace known as "Summa Doctoris Profundi" or "De causa Dei contra Pelagium et de virtute causarum ad suos Mertonenses". Chaucer couples him as a theologian with St. Augustine and Boethius, a testimony to his popular reputation. In 1335 he was called to London by Richard de Bury, Bishop of Durham, who appointed him his chaplain and obtained for him the chancellorship of St. Paul's Cathedral. He also became one of the king's chaplains, and accompanied Edward III on his continental journeys and French wars. To his apostolical labours among the English soldiers many attributed the success achieved. After the victories of Crécy and Neville's Cross, he acted as a commissioner to treat of peace with King Philip. In 1348 the chapter of Canterbury elected Bradwardine to the vacant archbishopric; but the king, offended by their omission to wait for the congé d'élire, requested the pope to appoint John Ufford instead. Ufford, however, died of the Black Death before consecration, and Bradwardine was then elected with the king's approval. He was consecrated at the pope's court at Avignon on 19 July, 1349; and then returned to England. But the pestilence was raging there, and immediately on his arrival in London he fell a victim to it. His European reputation as a scholar was based not only on his famous theological treatise but also on his mathematical works: De proportionibus (Paris, 1495); De quadratura circuli (Paris, 1495); Arithmetica speculativa (Paris, 1502); and Geometria speculativa (Paris, 1530). Other works of a similar nature exist in manuscript.
SAVILE, Preface to BRADWARDINE'S De Causa Dei (London, 1618); PITTS, De Illustribus Angliæ scriptoribus (Paris, 1623); HOOK, Lives of the Archbishops of Canterbury (London, 1860-84); LECHLER, De Thoma Bradwardino Commentatio (Leipzig, 1862); STEPHENS, in Dict. Nat. Biog., s.v., Bradwardine, Thomas.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Thomas Wingham

From volume 15 of the work.
Born in London, 5 January, 1846; died there, 24 March, 1893. He studied music at Wylde's London Academy, and later entered the Royal Academy of Music, where he had for his teacher in theory William Sterndale Bennett, and, in piano playing, Harold Thomas. In 1817 Wingham became himself professor of piano playing in the same institution. At about the same period he obtained the post of choirmaster at the Brompton Oratory. Wingham's sound musicianship and ability were soon proved by the artistic excellence for which the performances at the Oratory became known during his incumbency. He was the artistic pioneer who prepared the way for the musico-liturgical conditions which have since followed. Among his compositions are four symphonies, six overtures, several instrumental works in smaller form, two masses, and a "Te Deum", most of which, though frequently performed during the author's lifetime, have remained in manuscript.
JOSEPH OTTEN
# Catholic Encyclopedia (1913)/Thomas de Vallgornera

From volume 15 of the work.
Dominican theologian and ascetical writer, renowned for his learning and piety, born in Catalonia about 1595; died 15 September, 1665. He was a member of the convent of Barcelona, and for some time, while Catalonia was subject to the French, was its vicar-general, about 1642. His principal work is a mystical theology first published at Barcelona in 1662 under the title "Mystica theologia D. Thomx, utriusque theologix scolasticx et mysticx principis", etc. Three years later, 1665, a new and augmented edition appeared. The second edition exceeded the first by eighty-five pages. The work having become rare and difficult to obtain, a new edition was brought out by the Dominican Father Berthier at Turin, 1890. The latest edition contains the text of the original edition of 1662 in the body of the work, and the editions which appeared in the edition of 1665 in the form of added notes are given in an appendix. The doctrine of the book is the doctrine of St. Thomas, of which the author writes in his prologue, "The mystical doctrine of St. Thomas is of such great authority, precisely because it is founded on Scholastic doctrine, that it can scarcely be expressed in words. That mystic doctrine which is not repugnant to the principles of scholastic doctrine has a firm foundation, and therefore readers who study mystical theology in St. Thomas find it firm and well-established; on the contrary, those who read it in other books which treat of mystical matters alone, without any teacher or guide, under the appearance of devotion in somewhat severe words, absorb material for errors." Besides his "Mystical Theology" Vallgornera is the author of a book on the Rosary of the Blessed Virgin, "De Rosario B. Marix Virginis", which appeared at Barcelona about 1662. It consists of pious meditations.
A.C. O'NEIL
# Catholic Encyclopedia (1913)/Thomas of Beckington

From volume 14 of the work.
(BEKYNTON.)
Bishop of Bath and Wells, born at Beckington, Somerset, about 1390; died at Wells, 14 January, 1465. He was educated at Winchester (1404) and New College, Oxford (1406). After his ordination as priest he acquired much ecclesiastical preferment, including the archdeaconry of Buckingham and a canonry at Wells. Being a skilled canon lawyer he was made dean of the Arches in 1423. He was also frequently employed as English ambassador abroad. His influence with the young King Henry VI was so great that he was appointed lord privy seal in 1442; and in the following year the pope nominated him Bishop of Bath and Wells. He was consecrated, 13 October, 1442, at the new foundation of Eton College, in which he took great interest. As bishop he rebuilt the episcopal palace at Wells, and greatly improved the city. He was a lover of learning and a munificent patron to houses of education, particularly Winchester School and Lincoln College, Oxford.
BECKINGTON, Official Correspondence of Beckington, secretary to Henry VI in R.S. (London, 1872); NICOLAS, Journal by one of the suite of Beckington during embassy to negotiate marriage between Henry VI and the Count of Armagnac's daughter (London, 1828); MONRO, Letters of Margaret of Anjou, Bishop Beckington and others (Camden Society, London, 1863); GAIRDNER in Dict. Nat. Biog., s.v. Beckington or Bekynton, Thomas.
EDWIN BURTON
# Catholic Encyclopedia (1913)/Thomas Wood

From volume 15 of the work.
Priest and confessor, b. about 1499; d. in Wisbech Castle before 1588. After being prebendary of Canterbury (11th stall), rector of High Ongar, Essex, and rector of Harlington, Middlesex, in 1554, he was deprived of all three benefices in 1559. He had been vicar of Walthamstow, Essex, 1537-41, Vicar of South Weald, Essex, 1545-58, vicar of Bradwell-by-the-Sea, Essex, 1554- 55, rector of Dean, Hampshire, 1555-59, and had held the 10th stall in Westminster Abbey from 1554 till the Benedictines were restored in 1556. He had also been one of Queen Mary's chaplains, and at her death had been nominated to the Bishopric of St. Asaph's, at the same time that Bishop Goldwell of St. Asaph's had been nominated to the vacant See of Oxford.
It does not appear whence he obtained his degree of B.D. On account of his religion he was committed to the Marshalsea 13 May, 1560, and on 22 April, 1561, gave evidence that he had not said or heard Mass since midsummer, 1559. On 20 Nov., 1561, he was transferred to the Fleet. On 28 Nov., 1569, we find him in the Tower of London, threatened with the rack. He was still there in April, 1570. From the Tower he was removed to the Marshalsea again 14 Oct., 1571, and was still there in 1579, then aged 80, and in July, 1580. The Thomas Woods who was in Salford Fleet in 1582 is probably a different person.
MORRIS, Troubles of our Catholic Forefathers, 2nd series (London, 1875), 239; HARDY, Le Neve's Fasti (Oxford, 1854), I, 59; III, 357; GEE, Elizabethan Clergy (Oxford, 1898), passim; Catholic Record Soc. Publ. (London, privately printed, 1905),—I, 18, 42, 52, 57, 60; V, 23; NEWCOURT, Repertorium (London, 1710), passim; DASENT, Acts of Privy Council (London, 1890-1907), VIII, 388; STRYPE, Annals (Oxford, 1824), II, ii, 660; BRIDIGETT AND KNOX, Q. Elizabeth and the Catholic Hirearchy (London, 1889), 73; FOLEY, Records English Province S. J. (London, 1877—), II, 137; Record Office, State Papers, Domestic, Elizabeth, XVI, 59; LIX, 43; LXVII, 93; CXL, 40.
John B. Wainewright.