case.

placing another smaller ring just above it as a keeper (see Lacy, "Exeter Pontifical", 3). As the pictures of the medieval and Renaissance periods show, it was formerly quite usual for bishops to wear other rings along with the episcopal ring; indeed the existing "Cæremoniale episcoporum" (Bk. II, viii, nn. 10-11) assumes that this is still likely to be the Custom prescribes that a layman or a cleric of inferior grade on being presented to a bishop should kiss his hand, that is to say his episcopal ring, but it is a popular misapprehension to suppose that any indulgence is attached to the act. Episcopal rings, both at an earlier and later period, were sometimes used as receptacles for relics. St. Hugh of Lincoln had such a ring which must have been of considerable capacity. (On investiture by ring and staff see INVESTITURES, CONFLICT OF.)

Besides bishops, many other ecclesiastics are privileged to wear rings. The pope of course is the first of bishops, but he does not habitually wear the signet ring distinctive of the papacy and known as "the Ring of the Fisherman" (see below in this article), but usually a simple cameo, while his more magnificent pontifical rings are reserved for solemn ecclesiastical functions. Cardinals also wear rings independently of their grade in the ecclesiastical hierarchy. The ring belonging to the cardinalitial dignity is conferred by the pope himself in the consistory in which the new cardinal is named to a particular "title". It is of small value and is set with a sapphire, while it bears on the inner side of the bezel the arms of the pope conferring it. In practice the cardinal is not required to wear habitually the ring thus presented, and he commonly prefers to use one of his own. The privilege of wearing a ring has belonged to cardinal-priests since the time of Innocent III or earlier (see Sägmüller, "Thätigkeit und Stellung der Cardinäle", 163). Abbots in the earlier Middle Ages were permitted to wear rings only by special privilege. A letter of Peter of Blois in the twelfth century (P. L., CCVII, 283) shows that at that date the wearing of a ring by an abbot was apt to be looked upon as a piece of ostentation, but in the later Pontificals the blessing and delivery of a ring formed part of the ordinary ritual for the consecration of an abbot, and this is still the case at the present day. On the other hand, there is no such ceremony indicated in the blessing of an abbess, though certain abbesses have received, or assumed, the privilege of wearing a ring of office. The ring is also regularly worn by certain other minor prelates, for example prothonotaries, but the privilege cannot be said to belong to canons as such (B. de Montault,

"Le costume, etc.", I, 170) without special indult. In any case such rings cannot ordinarily be worn by these minor prelates during the celebration of Mass. The same restriction, it need hardly be said, applies to the ring which is conferred as part of the insignia of the doctorate either of theology or of canon law. The plain rings worn by certain orders of nuns and conferred upon them in the course of their solemn profession, according to the ritual provided in the Roman Pontifical, appear to find some justification in ancient tradition. St. Ambrose (P. L., XVII, 701, 735) speaks as though it were a received custom for virgins consecrated to God to wear a ring in memory of their betrothal to their heavenly Spouse. This delivery of a ring to professed nuns is also mentioned by several medieval Pontificals, from the twelfth century onwards. Wedding rings, or more strictly, rings given in the betrothal ceremony, seem to have been tolerated among Christians under the Roman Empire from a quite early period. The use of such rings was of course of older date than Christianity, and there is not much to suggest that the giving of the ring was at first incorporated in any ritual or invested with any precise religious signifiBut it is highly probable that, if the acceptcance. ance and the wearing of a betrothal ring was tolerated among Christians, such rings would have been adorned with Christian emblems. Certain extant specimens, more particularly a gold ring found near Arles, belonging apparently to the fourth or fifth century, and bearing the inscription, Tecla vivat Deo cum marito seo [suo], may almost certainly be assumed to be Christian espousal rings. In the coronation ceremony, also, it has long been the custom to deliver both to the sovereign and to the queen consort a ring previously blessed. Perhaps the earliest example of the use of such a ring is in the case of Judith, the step-mother of Alfred the Great. It is however in this instance a little difficult to determine whether the ring was bestowed upon the queen in virtue of her dignity as queen consort or of her nuptials to Ethelwulf.

Rings have also occasionally been used for other religious purposes. At an early date the small keys

which contained filings from the chains of St. Peter seem to have been welded to a band of metal and worn upon the finger as reliquaries. In more modern times rings have been constructed with ten small knobs or protuberances, and used for saying the rosary.

BABINGTON in Dict. Christ. Antiq.; LECLERCQ in Dict. d'arch. chrét., I (Paris, 1907), s. v. Anneaux; DELOCHE, Etude historique et archéologique sur les anneaux (Paris, 1900); DU SAUSSAY, Panoplia episcopalis (Paris, 1646), 175-294; DALTON, Catalogue of early Christian Antiquities in the British Museum (London, 1901); BARBIER DE MONTAULT, Le costume et les usages ecclésiastiques selon la tradition romaine (Paris, 1897-1901). HERBERT THURSTON.

II. THE RING OF THE FISHERMAN.-The earliest mention of the Fisherman's ring worn by the popes is in a letter of Clement IV written in 1265 to his nephew, Peter Grossi. The writer states that popes were then accustomed to seal their private letters with "the seal of the Fisherman", whereas public documents, he adds, were distinguished by the

leaden "bulls" attached (see BULLS AND BRIEFS). From the fifteenth century, however, the Fisherman's ring has been used to seal the class of papal official documents known as Briefs. The Fisherman's ring is placed by the cardinal camerlengo on the finger of a newly elected pope. It is made of gold, with a representation of St. Peter in a boat, fishing, and the name of the reigning pope around it. BABINGTON in Dict. Christ. Antiq., s. v., 3.

MAURICE M. HASSETT.

Rinuccini, GIOVANNI BATTISTA, b. at Rome, 1592; d. at Fermo, 1653, was the son of a Florentine patrician, his mother being a sister of Cardinal Ottavo. Educated at Rome and at the Universities of Bologna, Perugia and Pisa, in due course he was ordained priest, having at the age of twenty-two obtained his doctor's degree from the University of Pisa. Returning to Rome he won distinction as an advocate in the ecclesiastical courts, and in 1625 became Archbishop of Fermo. For the twenty years following, his life was the uneventful one of a hard-working chief pastor, and then, in 1645, he was sent as papal nuncio to Ireland. Maddened by oppression, the Irish Catholics had taken up arms, had set up a legislative assembly with an executive government, and had bound themselves by oath not to cease fighting until they had secured undisturbed possession of their lands and religious liberty. But the difficulties were great. The Anglo-Irish and old Irish disagreed, their generals were incompetent or quarrelled with each other, supplies were hard to get, and the Marquis of Ormond managed to sow dissension among the members of the Supreme Council at Kilkenny. In these circumstances the Catholics sought for foreign aid from Spain and the pope; and the latter sent them Rinuccini with a good supply of arms, ammunition, and money. He arrived in Ireland, in the end of 1645, after having narrowly escaped capture at sea by an English vessel. Acting on his instructions from the pope, he encouraged the Irish Catholics not to strive for national independence, but rather to aid the king against the revolted Puritans, provided there was a repeal of the penal laws in existence. Finding, however, that Ormond, acting for the king, would grant no toleration to the Catholics, Rinuccini wished to fight both the Royalists and the Puritans. The Anglo-Irish, satisfied with even the barest toleration, desired negotiations with Ormond and peace at any price, while the Old Irish were for continuing the war until the Plantation of Ulster was undone, and complete toleration secured. Failing to effect a union between such discordant elements, Rinuccini lost courage; and when Ormond surrendered Dublin to the Puritans, and the Catholics became utterly helpless from dissension, he left Ireland, in 1649, and retired to his diocese, where he died.

RINUCCINI, The Embassy to Ireland (tr. HUTTON, Dublin,

1873); GILBERT, History of Irish Affairs (1641-62) (Dublin, 1880); MEEHAN, Confederation of Kilkenny (Dublin, 1846); D'ALTON, History of Ireland (London, 1910). E. A. D'ALTON.

Rio, ALEXIS-FRANÇOIS, French writer on art, b. on the Island of Arz, Department of Morbihan, 20 May, 1797; d. 17 June, 1874. He was educated at the college of Vannes, where he received his first appointment as instructor, which occupation how ever proved to be distasteful. He proceeded to Paris, but was temporarily disappointed in his hope of obtaining there a chair of history. His enthusiastic championship of the liberty of the Greeks attracted the attention of the Government, which appointed him censor of the public press. His refusal of this appointment won him great popularity and the lifelong friendship of Montalembert. In 1828 he published his first work, "Essai sur l'histoire de l'esprit humain dans l'antiquité", which brought him the

favour of the minister de La' Ferronays and a secretariate in the Ministry of Foreign Affairs. This position allowed him (as Montalembert later wrote to him) to become for Christian, what Winckelmann had been for ancient, art. He spent the greater portion of the period 1830-60 in travels through Italy, Germany, and England. In Munich he became acquainted with the spokesmen of contemporary Catholicism— Boisserée, Baader, Döllinger, Görres, and Rumohrand also with Schelling. Schelling gave him an insight into the aesthetic ideal; Rumohr directed him to Italy, where the realization of this ideal in art could be seen. In 1835 the first volume of his "Art chrétien" appeared under the misleading title, "De la poésie chrétienne-Forme de l'art". This work, which was received with enthusiasm in Germany and Italy, was a complete failure in France. Discouraged, he renounced art study and wrote a history of the persecutions of the English Catholics, a work which was never printed. As the result of his intercourse with the Pre-Raphaelites of England, where he lived for three years and married, and especially of Montalembert's encouragement, he visited again, in company with his wife, all the important galleries of Europe, although he had meanwhile become lame and had to drag himself through the museums on crutches. Prominent men like Gladstone, Manzoni, and Thiers became interested in his studies, which he published in four volumes under the title "L'art chrétien" (1861-7). This work is not a history of all Christian art, but of. Italian painting from Cimabue to the death of Raphael. Without any strict method or criticism, he expresses preference for the art of the fifteenth cen tury, not without many an inexact and even unjust judgment on the art of later ages; but, in spite, or rather on account of this partiality, he has contributed greatly towards restoring to honour the forgotten and despised art of the Middle Ages. Rio describes the more notable incidents of his life in the two works, "Histoire d'un collège breton sous l'Empire, la petite chouannerie" (1842) and "Epilogue à l'art chrétien" (2 vols., Paris, 1872). He also published the following works: "Shakespeare" (1864), in which he claims the great dramatist as a Catholic; "Michel-Ange et Raphael" (1867); "L'idéal antique et l'idéal chrétien" (1873).

284.

LEFÉBURE, Portraits de croyants (2nd ed., Paris, 1905), 157– B. KLEINSCHMIDT.

Riobamba, DIOCESE OF (BOLIVARENSIS), Suffragan The city, which has a population of 18,000, is situated of Quito, Ecuador, erected by Pius IX, 5 Jan., 1863. 9039 feet above sea-level, 85 miles E.N.E. of Guayaquil. Its streets are wide and its adobe houses generally but one story high on account of the frequent earthquakes. Formerly the city was situated about 18 miles further west near the village of Cajabamba and contained 40,000 inhabitants, but it was completely destroyed on 4 Feb., 1797, by an earthquake. Old Riobamba was the capital of the Kingdom of Puruha before the conquest of the Incas; it was destroyed by Rumiñahui during his retreat in 1533 after his defeat by Benalcázar. The cathedral and the Redemptorist church in the new city are very beautiful. Velasco the historian and the poets Larrea and Orozco were natives of Riobamba. It was here too that the first national Ecuadorian convention was held in 1830. The diocese, comprising the civil Provinces of Chimborazo and Bolivar (having an area of 4250 square miles), has 63 priests, 48 churches and chapels, and about 200,000 inhabitants. The present bishop, Mgr Andres Machado, S.J., was born at Cuenca, Ecuador, 16 Oct., 1850, and appointed, 12 Nov., 1907, in succession to Mgr Arsenio Andrade (b. at Uyumbicho, in the Archdiocese of Quito, 8 Sept., 1825, appointed on 13 Nov., 1884, d. 1907). MERA, Geog. de la república del Ecuador.

A. A. MACERLEAN.

Rio de Janeiro. See SÃO SEBASTIÃO, ARCHDIO

CESE OF.

Rio Negro, PREFECTURE APOSTOLIC OF, in Brazil, bounded on the south by a line running westwards from the confluence of the Rio Negro and Rio Branco along the watershed of the Rio Negro to Colombia, separating the new prefecture from those of Teffé and Upper Solimões, and the See of Amazones (from which it was separated by a Decree of the Sacred Congregation of the Consistory, 19 Oct., 1910), on the west by Colombia, on the north by Colombia and Venezuela, on the east by the territory of Rio Branco. The white population is small, and confined to the few villages along the banks of the Rio Negro. As early as 1658 a Jesuit Father, Francisco Gonsales, established a mission among the natives of the Upper Rio Negro, and traces of the work of the Jesuit missionaries still exist in the scattered villages. Two years later a Carmelite, Father Theodosius, evangelized the Tucumaos. The Franciscans laboured among the Indians from 1870 and had seven stations on the Rio Uaupés (Tariana Indians), four on the Rio Tikié (Toccana Indians), and one on the Rio Papuri (Macu Indians), but on the fall of the empire most of the missions were abandoned, though some of them were re-established later.

A. A. MACERLEAN. Riordan, PATRICK WILLIAM. See SAN FRANCISCO, ARCHDIOCESE OF.

Ripalda, JUAN MARTÍNEZ DE, theologian, b. at Pamplona, Navarre, 1594; d. at Madrid, 26 April, 1648. He entered the Society of Jesus at Pamplona in 1609. In the triennial reports of 1642 he says of himself that he was not physically strong, that he had studied religion, arts, and theology, that he had taught grammar one year, arts four, theology nineteen, and had been professed. According to Southwell, he taught philosophy at Monforte, theology at Salamanca, and was called from there to the Imperial College of Madrid, where, by royal decree, he taught moral theology. Later he was named censor to the Inquisition and confessor of de Olivares, the favourite of Philip IV, whom he followed when he was exiled from Madrid. Southwell describes his character by saying that he was a good religious, noted for his innocence. Mentally he qualifies him as subtle in argument, sound in opinion, keen-edged and clear in expression, and well-versed in St. Augustine and St. Thomas. According to Drews, no Jesuit ever occupied this chair in the University of Salamanca with more honour than he, and Hurter places him, with Lugo, first among the contemporary theologians of Spain, and perhaps of all Europe. Among the numerous theological opinions which characterize him the following are worth citing: (1) He thinks that the creation of an intrinsically supernatural substance is possible, in other words, that a creature is possible to which supernatural grace, with the accompanying gifts and intuitive vision, is due. (2) He holds that, by a positive decree of God, supernatural grace is conferred, in the existing providence, for every good act whatsoever; so that every good act is supernatural, or at least that every natural good act is accompanied by another which is supernatural. (3) He maintains that, prescinding from the extrinsic Divine law, and taking into account only the nature of things, the supernatural faith which is called lata would be sufficient for justification, that faith, namely, which comes by the contemplation of created things, though assent is not produced without grace. (4) He affirms that in the promissory revelations the formal object of faith is God's faithfulness to His promises, the constancy of His will, and the efficacy of omnipotence. (5) He asserts that all the propositions of Baius were condemned for doctrine according to the sense in which

he (Baius) held them. (6) He maintains that the Divine maternity of the Blessed Virgin Mary is of itself a sanctifying form. The following are his works: "De ente supernaturali disputationes in universam theologiam", three vols., I (Bordeaux, "" Adversus Ba1634), II (Lyons, 1645), III, written janos" (Cologne, 1648); rare editions like that of Lyons, 1663, have been published of the two first volumes. It is a classic work in which he included questions which are not included in ordinary theologiHis third volume was attacked in an cal treatises.

anonymous work, "P. Joannis Martinez... Vulpes capta per theologos Academiæ Lovaniensis which Reusch says was the work of Sinnich. "Expositio brevis litteræ Magistri Sententiarum" (Salamanca, 1635), praised by the Calvinist Voet. "Tractatus theologici et scholastici de virtutibus, fide, spe et charitate (Lyons, 1652), a posthumous work and very rare. Two new editions of all his works have been issued: Vives (8 vols., Paris, 1871-3), Palmé (4 vols., Paris, Rome, Propaganda Fide, 1870-1). "Discurso sobre la elección de sucessor del pontificado en vida del pontifice" (Seville). Uriarte says this work was published in Aragon, perhaps in Huesca, with the anagram of Martín Jirón de Palazeda, writ ten by order of the Count de Olivares. The following are in manuscript: "De visione Dei" (2 vols.); "De prædestinatione"; "De angelis et auxiliis "De voluntate Dei"-preserved in the University of Salamanca; "Discurso acerca de la ley de desafío y parecer sobre el desafío de Medina Sidonia á Juan de Braganza", preserved in the Biblioteca Nacional.

SOUTHWELL, Biblioteca scriptorum S. J. (Rome, 1670), 478; ANTONIO, Bibliotheca hispana nova, I (Madrid, 1783), 736; HURTER, Nomenclator, I (Innsbruck, 1892), 381; SOMMERVOGEL, Bibliothèque, V., col. 640; Biografía eclesiástica completa, XXII (Madrid, 1864), 179.

ANTONIO PÉREZ GOYENA.

Ascoli Piceno, Central Italy. The city is situated on Ripatransone, DIOCESE OF (RIPANENSIS), in five hills, not far from the site of ancient Cupra Marittima. The modern name comes from Ripa trans Asonem, "the other bank of the Asone". A castle larged later by the bishops of Fermo, who had several was erected there in the early Middle Ages, and enconflicts with the people. In 1571 St. Pius V made it Lucio Sasso and including in its jurisdiction small poran episcopal see, naming as its first bishop Cardinal tions of the surrounding Dioceses of Fermo, Ascoli, and Sega (1575); Gaspare Sillingardi (1582), afterwards Teramo. Noteworthy bishops were: Cardinal Filippo Bishop of Modena, employed by Alfonso II of Ferrara on various missions to Rome and to Spain, effected a revival of religious life in Ripatransone; Gian Carlo Gentili (1845), historian of Sanseverino and Ripanized by the Government. The cathedral is the work transone; Alessandro Spoglia (1860-67), not recogof Gaspare Guerra and has a beautiful marble altar with a triptych by Crivelli; the church of the Madonna del Carmine possesses pictures of the Raphael School. has been suffragan of Fermo since 1680. The diocese, at first directly subject to the Holy See, pontifical catholique (Paris, 1911), s. v.

CAPPELLETTI, Le chiese d'Italia, III (Venice, 1857); Annuaire

U. BENIGNI.

Ripon, MARQUESS OF, GEORGE FREDERICK SAMUEL ROBINSON, K.G., P.C., G.C.S.I., F.R.S., Earl de Grey, Earl of Ripon, Viscount Goderich, Baron Grantham, and baronet; b. at the prime minister's residence, 10 Downing Street, London, 24 Oct., 1827; d. 9 July, 1909. He was the second son of Frederick John Robinson, Viscount Goderich, afterwards first Earl of Ripon, and Lady Sarah Albinia Louisa, daughter of Robert, fourth Earl of Buckinghamshire; and he was born during his father's brief tenure of the office of prime minister. Before entering public life

he married (8 April, 1851) his cousin Henrietta Ann Theodosia, elder daughter of Captain Henry Vyner, and by her had two children, Frederick Oliver, who succeeded to his honours, and Mary Sarah, who died in infancy. Inheriting the principles which were common to the great Whig families, Lord Ripon - remained through his long public life one of the most generally respected supporters of Liberalism, and even those who most severely criticised his administrative ability-and in his time he held very many of the great offices of state-recognized the integrity and disinterestedness of his aims. He entered the House of Commons as member for Hull in 1852, and after representing Huddersfield (1853-57), and the West Riding of Yorkshire (1857-59), he succeeded his father as Earl of Ripon and Viscount Goderich on 28 Jan., 1859, taking his seat in the House of Lords. In the following November he sucIceeded his uncle as Earl de Grey and Baron Grantham. In the same

GEORGE FREDERICK SAMUEL, MARQUESS

OF RIPON

year he first took office, and was a member of every Liberal administration for the next half-century. The offices he held were: under sec

retary of State for war (1859

61); under secretary of State for India (18611863); secretary of State for war (1863-66), all under Lord Palmerston; secretary of State for India (1866) under Earl Russell. In Mr. Gladstone's first administration he was lord president of the council (1868-73) and during this period acted as chairman of the joint commission for drawing up the Treaty of Washington, which settled the Alabama claims (1876). For this great public service he was created Marquess of Ripon. He also was grand master of the freemasons from 1871 to 1874, when he resigned this office to enter the Catholic Church. He was received at the London Oratory, 4 Sept., 1874. When Gladstone returned to power in 1880 he appointed Lord Ripon GovernorGeneral and Viceroy of India, the office with which his name will ever be connected, he having made himself beloved by the Indian subjects of the Crown as no one of his predecessors had been. He held this office until 1884. In the short administration of 1886 he was first lord of the admiralty, and in that of 18921895 he was secretary of State for the Colonies. When the Liberals again returned to power he took office as lord privy seal. This office he resigned in 1908. Ever a fervent Catholic, Lord Ripon took a great share in educational and charitable works. He was president of the Society of St. Vincent de Paul from 1899 until his death; vice-president of the Catholic Union, and a great supporter of St. Joseph's Catholic Missionary Society.

The Tablet (17 July, 1909); Annual Register (London, 1909). EDWIN BURTON.

Risby, RICHARD, b. in the parish of St. Lawrence, Reading, 1490; executed at Tyburn, London, 20 April, 1534. He entered Winchester College in 1500, and was subsequently a fellow of New College, Oxford, taking his degree in 1510. He resigned in 1513 to enter the Franciscan Order, and eventually became warden of the Observant friary at Canterbury.

He was condemned to death by the Act of Attainder, 25 Henry VIII, c. 12, together with Elizabeth Barton, Edward Bocking, Hugh Rich, warden of the Observant friary at Richmond, John Dering, B.D. (Oxon.), Benedictine of Christ Church, Canterbury, Henry Gold, M.A. (Oxon.), parson of St. Mary, Aldermanbury, London, and vicar of Hayes, Middlesex, and Richard Master, rector of Aldington, Kent, who was pardoned; but by some strange oversight Master's name is included and Risby's omitted in the catalogue of prætermissi. Father Thomas Bourchier, who took the Franciscan habit at Greenwich about 1557, says that Fathers Risby and Rich were twice offered their lives, if they would accept the king's supremacy.

GAIRDNER, Letters and Papers of the reign of Henry VIII, VI, VII (London, Oxford, Cambridge, Edinburgh, and Dublin, 1882-3), passim; GASQUET, Henry VIII and the English Monasteries (London, 1906), 44; KIRBY, Winchester Scholars (London and Winchester, 1888), 98; BOASE, Register of the University of Oxford (Oxford, 1885), 71. J. B. WAINEWRIGHT.

Rishanger, WILLIAM, chronicler, b. at Rishangles, Suffolk, about 1250; d. after 1312. He became a Benedictine at St. Alban's Abbey, Hertfordshire in 1271, and there revived the custom of composing chronicles which had languished since the time of Matthew Paris. His chief work is the history of the Barons' Wars, "Narratio de bellis apud Lewes et Evesham", covering the period from 1258 to 1267 and including a reference which shows that he was still engaged on it on 3 May, 1312. Apart from its historical matter which is derived from Matthew Paris and his continuators, it is interesting for the evidence it affords of the extreme veneration in which Simon de Montfort was held at that time. He also wrote a short chronicle about Edward I, "Quædam recapitulatio brevis de gestis domini Edwardi". It is possible, though not very probable, that he wrote the earlier part of a chronicle, "Willelmi Rishanger, monachi S. Albani, Chronica". Four other works attributed to him by Bale are not authentic. RILEY, Willelmi Rishanger chronica et annales in R. S. (London, 1863-76); RILEY in Mon. Germ. Hist., XXVIII (Berlin, 1865); HALLIWELL, Chronicle of William de Rishanger of the Barons Wars in Camden Society Publications, XV (London, 1840); BEMONT, Simon de Montfort (Paris, 1884); HARDY, Descriptive Catalogue (London, 1862-71), I, 871; III, 171-2, 191-3; TOUT in Dict. Nat. Biog., s. v.

EDWIN BURTON.

Rishton, EDWARD, b. in Lancashire, 1550; d. at Sainte-Ménehould, Lorraine, 29 June, 1585. He was probably a younger son of John Rishton of Dunkenhalgh and Dorothy Southworth. He studied at Oxford from 1568 to 1572, when he proceeded B.A. probably from Brasenose College. During the next year he was converted and went to Douai to study for the priesthood. He was the first Englishman to matriculate at Douai, and is said to have taken his M.A. degree there. While a student he drew up and published a chart of ecclesiastical history, and was one of the two sent to Reims in November, 1576, to see if the college could be removed there. After his ordination at Cambrai (6 April, 1576) he was sent to Rome. In 1580 he returned to England, visiting Reims on the way, but was soon arrested. He was tried and condemned to death with Blessed Edmund Campion and others on 20 November, 1581, but was not executed, being left in prison, first in King's Bench, then in the Tower. On 21 January he was exiled with several others, being sent under escort as far as Abbeville, whence he made his way to Reims, arriving on 3 March. Shortly afterwards, at the suggestion of Father Persons, he completed Sander's imperfect "Origin and Growth of the Anglican Schism". With the intention of taking his doctorate in divinity he proceeded to the University of Pont-à-Mousson in Lorraine, but the plague broke out, and though he