4 named after his birthplace. He studied at Oxford, and became a Benedictine. Having been appointed tutor to Prince Edward, son of Edward II and Isabella of France, he was exposed to some danger during the stormy scenes that led to the deposition of the king. On the accession of his pupil to the throne (1327), de Bury eventually rose to be Bishop of Durham (1333), High Chancellor (1334), and Treasurer of England (1336). He was sent on two embassies to John XXII at Avignon, and on one of his visits, probably in 1330, he made the acquaintance of the poet Petrarch. He continued to enjoy the favour of the king, and in his later years took a prominent part in the diplomatic negotiations with Scotland and France. He died at his manor of Auckland, and was buried in the caham. He founded Durham College at Oxford, and according to tradition bequeathed to its library most of the books which he had spent his life in collecting. There they remained until the dissolution of the SEAL OF RICHARD DE BURY thedral of Dur VIII. They were College by Henry then scattered, some going to Balliol College, others to the university (Duke Humphrey's) library, and still others passing into the possession of Dr. George Owen, the purchaser of the site whereon the dissolved college script, for the art of printing had not yet been dis had stood. These books were of course all in manu covered. Bale mentions three of de Bury's works, namely: "Philobiblon"; "Epistolæ Familiarium"; and "Orationes ad Principes". It is by the "Philobiblon" that he is principally remembered. It was first printed at Cologne in 1473, then at Spires in 1483, in Paris in 1500, and at Oxford in 1598-99. Subsequent editions were made in Germany in 1610, 1614, 1674, and 1703, and in Paris in 1856. It was translated into English in 1832 by J. B. Inglis, and of this translation a reprint was made at Albany, New York, in 1861. The standard Latin text-the result of a collation of 28 manuscripts and of the printed editions-was established by Ernest C. Thomas and edited by him, with English translation, in 1888. A reprint of Thomas's translation appeared in the "Past and Present" Library in 1905. Bishop Richard had a threefold object in writing the "Philobiblon": he wished to inculcate on the clergy the pursuit of learning and the cherishing of books as its receptacles; to vindicate to his contemporaries and to posterity his own action in devoting so much time, attention, and money to the acquisition of books; and to give directions for the management of the library which he proposed to establish at Durham College, Oxford. The work is important for its sidelights on the state of learning and manners and on the habits of the clergy in fourteenth-century England. He is the true type of the book-lover. He had a library in each of his residences. Conspicuous in his legacy are Greek and Hebrew grammars. He did not despise the novelties of the moderns, but he preferred the well-tested labours of the ancients, and, while he did not neglect the poets, he had but little use for lawbooks. He kept copyists, scribes, binders, correctors, and illuminators, and he was particularly careful to restore defaced or battered texts. His directions for the lending and care of the books intended for his college at Oxford are minute, and evince considerable practical forethought. His humility and simple faith are shown in the concluding chapter, in which he acknowledges his sins and asks the future students of his college to pray for the repose of his soul. BALE, Scriptorum Illustrium majoris Britannia, quam nunc Angliam et Scotiam vocant, Catalogus (Basle, 1557); WARTON, History of English Poetry, I, 146; HALLAM, Introduction to the Literature of Europe in the Fifteenth, Sixteenth, and Seventeenth Centuries; THOMAS, The Philobiblon newly translated, published under the title of The Love of Books in the Past and Present Library (1905); SURTEES SOCIETY, edition of Scriptores Tres; WHARTON, Anglia Sacra; Cambridge Modern History, I, xvii; The Cambridge History of English Literature, II, 410; BLADES, The Enemies of Books; CLARK, The Care of Books. P. J. LENNOX. Richard de la Vergne, FRANÇOIS-MARIE-BENJAMIN, Archbishop of Paris, b. at Nantes, 1 March, 1819; d. in Paris, 28 January, 1908. Educated at the Seminary of Saint-Sulpice he became in 1849 secretary to Bishop Jacquemet at Nantes, then, from 1850 to 1869, vicar-general. In 1871 he became Bishop of Belley where he began the process for the beatification of the Curé d'Ars. On 7 May, 1875, he became coadjutor of Cardinal Guibert, Archbishop of Paris, whom he succeeded 8 July, 1886, becoming cardinal with the title of Santa Maria in Via, 24 May, 1889. He devoted much energy to the completion of the Basilica of the Sacred Heart at Montmartre, which he consecrated. Politically, Cardinal Richard was attached by ties of esteem and sympathy to the Monarchist Catholics. In 1892, when Leo XIII recommended the rallying of Catholics to the Republic (see FRANCE, The Third Republic and the Church in France), the cardinal created the "Union of Christian France" (Union de la France Chrétienne), to unite all The Monarchists opposed this "rallying" (Ralliement) Catholics on the sole basis of the defence of religion. with the policy which this union represented, and at last, at the pope's desire, the union was dissolved. On many occasions Cardinal Richard spoke in defence of the religious congregations, and Leo XIII addressed to him a letter (27 December, 1900) on the religious who were menaced by the then projected Law of Associations. In the domain of hagiography he earned distinction by his "Vie de la bienheureuse Françoise d'Amboise" (1865) and "Saints de l'église de Bretagne" (1872). L'épiscopat français, 1802-1905, s. v. Belley, Paris; LECANUET, L'Eglise de France sous la troisième république, II (Paris, 1910). GEORGES GOYAU. Richard de Wyche, SAINT, bishop and confessor, b. about 1197 at Droitwich, Worcestershire, from which his surname is derived; d. 3 April, 1253, at Dover. He was the second son of Richard and Alice de Wyche. His father died while he was still young and the family property fell into a state of great dilapidation. His elder brother offered to resign the inheritance to him, but Richard refused the offer, although he undertook the management of the estate and soon restored it to a good condition. He went to Oxford, where he and two companions lived in such poverty that they had only one tunic and hooded gown between them, in which they attended lectures by turns. He then went to Paris and on his return proceeded Master of Arts. At Bologna he studied canon law, in which he acquired a great reputation and was elected Chancellor of the University of Oxford. His learning and sanctity were so famed that Edmund Rich, Archbishop of Canterbury, and Robert Grosseteste, Bishop of Lincoln, both offered him the post of chancellor of their respective dioceses. Richard accepted the archbishop's offer and thenceforward became St. Edmund's intimate friend and follower. He approved the archbishop's action in opposing the king on the question of the vacant sees, accompanied him in his exile to Pontigny, was present at Soissy when he died, and made him a model in life. Richard supplied Matthew Paris with material for his biography, and, after attending the translation of his relics to Pontigny in 1249, wrote an account of the incident in a letter published by Matthew Paris (Historia major, V, VI). Retiring to the house of the Dominicans at Orleans, Richard studied theology, was ordained priest, and, after founding a chapel in honour of St. Edmund, returned to England where he became Vicar of Deal and Rector of Charring. Soon afterwards he was induced by Boniface of Savoy, the new Archbishop of Canterbury, to resume his former office of chancellor. In 1244 Ralph Neville, Bishop of Chichester, died; the election of Robert Passelewe, Archdeacon of Chichester, to the vacant see, was quashed by Boniface at a synod of his suffragans, held 3 June, 1244, and on his recommendation the chapter elected Richard, their choice being immediately confirmed by the archbishop. Henry III was indignant, as Robert Passelewe was a favourite, and he refused to surrender to Richard the temporalities of his see. The Saint took his case to Innocent IV, who consecrated him in person at Lyons, 5 March, 1245, and sent him back to England. But Henry was immovable. Thus homeless in his own diocese, Richard was dependent on the charity of his clergy, one of whom, Simon of Tarring, shared with him the little he possessed. At length, in 1246, Henry was induced by the threats of the pope to deliver up the temporalities. As bishop, Richard lived in great austerity, giving away most of his revenues as alms. He compiled a number of statutes which regulate in great detail the lives of the clergy, the celebration of Divine service, the administration of the sacraments, church privileges, and other matters. Every priest in the diocese was bound to obtain a copy of these statutes and bring it to the diocesan synod (Wilkins, "Concilia", I, 688-93); in this way the standard of life among the clergy was raised considerably. For the better maintenance of his cathedral Richard instituted a yearly collection to be made in every parish of the diocese on Easter or Whit Sunday. The mendicant orders, particularly the Dominicans, received special encouragement from him. In 1250 Richard was named as one of the collectors of the subsidy for the crusades (Bliss, "Calendar of Papal Letters", I, 263) and two years later the king appointed him to preach the crusade in London. He made strenuous efforts to rouse enthusiasm for the cause in the Dioceses of Chichester and Canterbury, and while journeying to Dover, where he was to consecrate a new church dedicated to St. Edmund, he was taken ill. Upon reaching Dover, he went to a hospital called "Maison Dieu", performed the consecration ceremony on 2 April, but died the next morning. His body was taken back to Chichester and buried in the cathedral. He was solemnly canonized by Urban IV in the Franciscan church at Viterbo, 1262, and on 20 Feb. a papal licence for the translation of his relics to a new shrine was given; but the unsettled state of the country prevented this until 16 June, 1276, when the translation was performed by Archbishop Kilwardby in the presence of Edward I. This shrine, which stood in the feretory behind the high altar, was rifled and destroyed at the Reformation. The much-restored altar tomb in the south transept now commonly assigned to St. Richard has no evidence to support its claim, and no relics are known to exist. The feast is celebrated on 3 April. The most accurate version of St. Richard's will, which has been frequently printed, is that given by Blaauw in "Sussex Archæological Collections", I, 164-92, with a translation and valuable notes. His life was written by his confessor Ralph Bocking shortly after his canonization and another short life, compiled in the fifteenth century, was printed by Capgrave. Both these are included in the notice of St. Richard in the Bollandist "Acta Sanctorum". HARDY, Descriptive catalogue of MSS. relating to the history of Great Britain and Ireland, III (London, 1871), 136-9; Acta SS., April, I (Venice, 1768), 277-318; CAPGRAVE, Nove legenda Anglia (London, 1516), 269; PARIS, Historia major, ed. MADDEN in R. S., II, III (London, 1866); Annales monastici, ed. LUARD in R. S. (London, 1864); Flores historiarum, ed. IDEM in R. S., II (London, 1890); Rishanger's Chronicle, ed. RILEY in R. S. (London, 1865); TRIVET, ed. HOG, Annales sex regum Anglia (London, 1845); Calendar of Papal Letters, ed. BLISS, I (London, 1893); Vita di S. Ricardo vescovo di Cicestria (Milan, 1706); STEPHENS, Memorials of the See of Chichester (London, 1876), 83-98, contains the best modern life; WALLACE, St. Edmund of Canterbury (London, 1893), 196-205; GASQUET, Henry III and the Church (London, 1905), 222, 343; CHALLONER, Britannia sancta (London, 1745), 206-13 STANTON, Menology of England and Wales (London, 1887), 141-3. G. ROGER HUDLESTON. Richard Fetherston, BLESSED, priest and martyr, d. at Smithfield, 30 July, 1540. He was chaplain to Catharine of Aragon and schoolmaster to her daughter, Princess Mary, afterwards queen. He is called sacra theologia Doctor by Pits (De illustribus Angliæ scriptoribus, 729). He was one of the theologians appointed to defend Queen Catharine's cause in the divorce proceedings before the legates Wolsey and Campeggio, and is said to have written a treatise "Contra divortium Henrici et Catharina, Liber unus". No copy of this work is known to exist. He took part in the session of Convocation which began in April, 1529, and was one of the few members who refused to sign the Act declaring Henry's marriage with Catharine to be illegal ab initio, through the pope's inability to grant a dispensation in such a case. In 1534 he was called upon to take the Oath of Supremacy and, on refusing to do so, was committed to the Tower, 13 Dec., 1534. He seems to have remained in prison till 30 July, 1540, when he was hanged, drawn, and quartered at Smithfield, together with the Catholic theologians, Thomas Abel and Edward Powell, who like himself had been councillors to Queen Catharine in the divorce proceedings, and three heretics, Barnes, Garret, and Jerome, condemned for teaching Zwinglianism. All six were drawn through the streets upon three hurdles, a Catholic and a heretic on each hurdle. The Protestants were burned, and the three Catholics executed in the usual manner, their limbs being fixed over the gates of the city and their heads being placed upon poles on London Bridge. Richard was beatified by Leo XIII, 29 Dec., 1886. PITS, De illustribus Anglia scriptoribus (Paris, 1619), 729; SANDER, tr. LEWIS, Rise and Growth of the Anglican Schism (London,_1877), 65, 67, 150; BURNET, History of the Reformation, ed. Pocock (Oxford, 1865), I, 260, 472, 566-67; IV, 555, 563; TANNER, Bibliotheca Britannico-Hibernica (London, 1748), 278; Original Letters Relative to the English Reformation (Parker Society, Cambridge, 1846), I, 209; Calendar of State Papers, Henry VIII, ed. GAIRDNER (London, 1882, 1883, 1885), VÍ, 311, 1199; VII, 530; VIII, 666, 1001. G. ROGER HUDLESTON. Richard Kirkman, BLESSED. See WILLIAM LACY, BLESSED. Richard of Cirencester, chronicler, d. about 1400. He was the compiler of a chronicle from 447 to 1066, entitled "Speculum Historiale de Gestis Regum Angliæ". The work, which is in four books, is of little historical value, but contains several charters granted to Westminster Abbey. Nothing is known of Richard's life except that he was a monk of Westminster, who made a pilgrimage to Jerusalem in 1391, was still at Westminster in 1397, and that he lay sick in the infirmary in 1400. Two other works are attributed to him: "De Officiis", and "Super Symbolum Majus et Minus", but neither is now extant. In the eighteenth century his name was used by Charles Bertram as the pretended author of his forgery "Richardus Copenensis de situ Britannia", which deceived Stukeley and many subsequent antiquarians and historians, includ ing Lingard, and which was only finally exposed by Woodward in 1866-67. This spurious chronicle, however, still appears under Richard's name in Giles, "Six English Chronicles" (London, 1872). Ricardi Cicestrensis Speculum Historiale, ed. MAYOR, Bolls Series (London, 1863-69); STUKELEY, An Account of Richard of Cirencester and his works (London, 1757); HARDY, Descriptive Catalogue (London, 1871); HUNT in Dict. Nat. Biog., s. v.; BOLLANDISTS, Catalogus cod. hagiog. Lat. B. N. (Paris, 1893). EDWIN BURTON. He was Richard of Cornwall (RICHARD RUFUS, RUYS, Rosso, RowsE).-The dates of his birth and death are unknown, but he was still living in 1259. an Oxford Franciscan, possibly a Master of Arts of that university, who had studied for a time in Paris (1238), and then returned to Oxford. He was chosen with Haymo of Faversham to go to Rome to oppose the minister-general Elias. In 1250 he was lecturing at Oxford on the "Sentences", till he was driven away by the riots, when he returned to Paris and continued lecturing there, gaining the title Philosophus Admirabilis; but according to Roger Bacon his teaching was very mischievous, and produced evil results for the next forty years. He was again at Oxford in 1255 as regent-master of the friars. Several works, all still in MS., are attributed to him. These are: "Commentaries on the Master of the Sentences", a work formerly at Assisi; "Commentary on Bonaventure's third book of Sentences" (Assisi); and a similar commentary on the fourth book (Assisi). Pits ("De illustribus Angliæ scriptoribus") denies his identity with Richard Rufus on the ground that Rufus was born at Cirencester in Gloucestershire, and not in Cornwall. Monumenta Franciscana, ed. BREWER AND HOWLETT in R. S. (London, 1858-82); WADDING, Annales Minorum, IV (Lyons and Rome, 1650); 2nd ed. (Rome, 1731-45); and supplement by SBARALEA (1806); PARKINSON, Collectanea Anglo-Minoritica (London, 1726); LITTLE, The Grey Friars in Orford (Oxford, 1892); DENIFLÉ, Chartularium Universitatis Parisiensis (Paris, 1889); see also tr. of THOMAS OF ECCLESTON by FR. CUTHBERT, The Friars and how they came to England (London, 1903), and The Chronicle of Thomas of Eccleston (London, 1909). EDWIN BURTON. Richard of Middletown (A MEDIA VILLA), flourished at the end of the thirteenth century, but the dates of his birth and death and most incidents of his life are unknown. Middleton Stoney in Oxfordshire and Middleton Cheyney in Northamptonshire have both been suggested as his native place, and he has also been claimed as a Scotsman. He probably studied first at Oxford, but in 1283 he was at the University of Paris and graduated Bachelor of Divinity in that year. He entered the Franciscan order. In 1278 he had been appointed by the general of his order to examine the doctrines of Peter Olivus, and the same work was again engaging his attention in 1283. In 1286 he was sent with two other Franciscans to Naples to undertake the education of two of the sons of Charles II, Ludwig, afterwards a Franciscan, and Robert. After the defeat of Charles by Peter of Arragon the two princes were carried as hostages to Barcelona and Richard accompanied them, sharing their captivity till their release in 1295. The rest of his life lies in obscurity. A new point of interest at the present day lies in the fact that, medieval scholastic though he was, he knew and studied the phenomena of hypnotism, and left the results of his investigations in his "Quodlibeta" (Paris, 1519, fol. 90-8) where he treats of what would now be termed auto-suggestion and adduces some instances of telepathy. His works include "Super sententias Petri Lombardi", written between 1281 and 1285, and first printed at Venice, 1489; "Quæstiones Quodlibetales" in MS. at Oxford and elsewhere; "Quodlibeta tria" printed with the Sentences at Venice, 1509; "De gradibus formarum" in MS. at Munich; and "Quæstiones disputata" in MS. at Assisi. Other works which have been attributed to him are: "Super epistolas Pauli"; "Super evangelia"; "Super distinctiones decreti"; "De ordine judiciorum"; "De clavium sacerdotalium potestate"; "Contra Patrem Joannem Olivum"; a poem, "De conceptione immaculata Virginis Maria"; three MS. sermons now in the Bibliothèque Nationale (MS. 14947, nos. 47, 69, 98), and a sermon on the Ascension, the MS. of which is at Erlangen. Works erroneously ascribed to him are a treatise on the rule of St. Francis; the "Quadragesimale" which was written by Francis of Asti; the completion of the "Summa" of Alexander of Hales, and an "Expositio super Ave Maria", probably by Richard of Saxony. His death is assigned by some to 1307 or 1308, by Pits to 1300, by Parkinson to some earlier date on the ground that he was one of the "Four Masters", the expositors of the Rule of St. Francis. WADDING, Annales Minorum (2nd ed., Rome, 1731-45), and supplement by SBARALEA (1806); PARKINSON, Collectanea AngloMinoritica (London, 1726); DE MARTIGNE, La Scolastique et les traditions Franciscaines: Richard de Middletown in Revue. scien., ecclés., II (1885); PORTALIÉ, L'hypnotisme au moyen Age: Avicenne et Richard Middletown in Etudes relig. hist. litt., LV (1892); CHEVALIER, Répertoire des sources historiques du Moyen Age (Paris, 1905); KINGSFORD in Dict. Nat. Biog. s. v. Middleton. EDWIN BURTON. Richard of St. Victor, theologian, native of Scotland, but the date and place of his birth are unknown; d. 1173 and was commemorated on 10 March in the necrology of the abbey. He was professed at Gilduin (d. 1155) and was a disciple of the great the monastery of St. Victor under the first Abbot mystic Hugo whose principles and methods he adopted and elaborated. His career was strictly monastic, and his relations with the outer world were few and slight. He was sub-prior of the monastery in 1159, and subsequently became prior. During his tenure of the latter office, serious trouble arose in the community of St. Victor from the misconduct of the English Abbot Ervisius, whose irregular life brought upon him a personal admonition from Alexander III, and was subsequently referred by the pope to a commission of inquiry under the royal authority; after some delay and resistance on the part of the abbot his resignation was obtained and he retired from the monastery. A letter of exhortation was addressed by the pope to "Richard, the prior" and the community in 1170. Richard does not appear to have taken any active part in these proceedings, but the disturbed condition of his surroundings may well have accentuated his desire for the interior solace of mystical contemplation. Ervisius's resignation took place in 1172. In 1165, St. Victor had been visited by St. Thomas of Canterbury, after his flight from Northampton; and Richard was doubtless one of the auditors of the discourse delivered by the archbishop on that occasion. A letter to Alexander III, dealing with the affairs of the archbishop, and signed by Richard is extant and published by Migne. Like his master, Hugo, Richard may probably have had some acquaintance and intercourse with St. Bernard, who is thought to have been the Bernard to whom the treatise "De tribus appropriatis personis in Trinitate" is addressed. His reputation as a theologian extended far beyond the precincts of his monastery, and copies of his writings were eagerly sought by other religious houses. Exclusively a theologian, unlike Hugo, he appears to have had no interest in philosophy, and took no part in the acute philosophical controversies of his time; but, like all the School of St. Victor, he was willing to avail himself of the didactic and constructive methods in theology which had been introduced by Abelard. Nevertheless, he regarded merely secular learning with much suspicion, holding it to be worthless as an end in itself, and only an occasion of worldly pride and self-seeking when divorced from the knowledge of Divine things. Such learning he calls, in the antithetical style which char |