1868, in which, in the above words, it sanctioned the motto: "Neither elector nor elected". Until then there had been in the Italian Parliament a few eminent representatives of Catholic interests-Vito d'Ondes Reggio, Augusto Conti, Cesare Cantù, and others. The principal motive of this decree was that the oath taken by deputies might be interpreted as an approval of the spoliation of the Holy See, as Pius IX declared in an audience of 11 October, 1874. A practical reason for it, also, was that, in view of the electoral law of that day, by which the electorate was reduced to 650,000, and as the Government manipulated the elections to suit its own purposes, it would have been hopeless to attempt to prevent the passage of anti-Catholic laws. On the other hand, the masses seemed unprepared for parliamentary government, and as, in the greater portion of Italy (Parma, Modena, Tuscany, the Pontifical States, and the Kingdom of Naples), nearly all sincere Catholics were partizans of the dispossessed princes, they were liable to be denounced as enemies of Italy; they would also have been at variance with the Catholics of Piedmont and of the provinces wrested from Austria, and this division would have further weakened the Catholic Parliamentary group.

As might be expected, this measure did not meet with universal approval: the so-called Moderates accused the Catholics of failing in their duty to society and to their country. In 1882, the suffrage having been extended, Leo XIII took into serious consideration the partial abolition of the restrictions established by the Non Expedit, but nothing was actually done (cf. "Archiv für kathol. Kirchenrecht", 1904, p. 396). On the contrary, as many people came to the conclusion that the decree Non Expedit was not intended to be absolute, but was only an admonition made to apply upon one particular occasion, the Holy Office declared (30 Dec., 1886) that the rule in question implied a grave precept, and emphasis was given to this fact on several subsequent occasions (Letter of Leo XIII to the Cardinal Secretary of State, 14 May, 1895; Congregation of Extraordinary Affairs, 27 January, 1902; Pius X, Motu proprio, 18 Dec., 1903). Later, Pius X, by his encyclical "Il fermo proposito" (11 June, 1905) modified the Non Expedit, declaring that, when there was question of preventing the election of a "subversive" candidate, the bishops could ask for a suspension of the rule, and invite the Catholics to hold themselves in readiness to go to the polls. (See MARGOTTI, GIACOMO.)

Civiltà Cattolica (Rome), ser. VIII, IV, 652; VI, 51; VIII, 653; VIII, 362; Questioni politico-religiose (Rome, 1905).

U. BENIGNI.

Non-Jurors, the name given to the Anglican Churchmen who in 1689 refused to take the oath of allegiance to William and Mary, and their successors under the Protestant Succession Act of that year. Their leaders on the episcopal bench (William Sancroft, Archbishop of Canterbury, and Bishops Francis Turner of Ely, William Lloyd of Norwich, Thomas White of Peterborough, William Thomas of Worcester, Thomas Ken of Bath and Wells, John Lake of Chichester, and Thomas Cartwright of Chester) were required to take the oath before 1 August, under pain of suspension, to be followed, if it were not taken by 1 Feb., by total deprivation. Two of them died before this last date, but the rest, persisting in their refusal, were deprived. Their example was followed by a multitude of the clergy and laity, the number of the former being estimated at about four hundred, conspicuous among whom were George Hickes, Dean of Worcester, Jeremy Collier, John Kettlewell, and Robert Nelson. A list of these Non-jurors is given in Hickes's "Memoirs of Bishop Kettlewell", and one further completed in Overton's "Non-jurors". The original Non-jurors were not friendly towards

James II; indeed five of these bishops had been among the seven whose resistance to his Declaration of Indulgence earlier in the same year had contributed to the invitation which caused the Prince of Orange to come over. But desiring William and Mary as regents they distinguished between this and accepting them as sovereigns, regarding the latter as inconsistent with the oath taken to James. Deprived of their benefices the bishops fell into great poverty, and suffered occasional though not systematic persecution. That they were truly conscientious men is attested by sacrifices courageously made for their convictions. Their lives were edifying, some consenting to attend, as laymen, the services in the parish churches. Still, when circumstances permitted, they held secret services of their own, for they firmly believed that they had the true Anglican succession which it was their duty to preserve. Hence they felt, after some hesitation, that it was incumbent on them to consecrate others who should succeed them. The first who were thus conse crated, on 24 Feb., 1693, were George Hickes and John Wagstaffe. On 29 May, 1713, the other Non-juring bishops being all dead, Hickes consecrated Jeremy Collier, Samuel Hawes, and Nathaniel Spinkes. When James II died in 1701, a crisis arose for these separatists. Some of them then rejoined the main body of their co-religionists, whilst others held out on the ground that their oath had been both to James and to his rightful heirs. These latter afterwards disagreed among themselves over a question of rites. The death of Charles Edward in 1788 took away the raison d'être for the schism, but a few lingered on till the end of the eighteenth century. In Scotland in 1689 the whole body of Bishops refused the oath and became Non-jurors, but the resulting situation was somewhat different. As soon as the Revolution broke out the Presbyterians ousted the Episcopalians and became the Established Kirk of Scotland. Thus the Nonjurors were left without rivals of their own communion, though they had at times to suffer penalties for celebrating unlawful worship. Their difficulties terminated in 1788, when on the death of Charles Edward they saw no further reason for withholding the oath to George III.

HICKES, Memorials of the Life of John Kettlewell (London, 1718); LATHBURY, A history of the Non-jurors, their controversies, and writings (London, 1845); GRUB, An Ecclesiastical History of Scotland (4 vols., Edinburgh, 1861); OVERTON, William Law, Non-juror and Mystic (London, 1881); PLUMPTREE, Life of Thomas Ken (2 vols., London, 1888); CARTER, Life and Times of John Kettlewell (London, 1895); OVERTON, The Non-jurors, their Lives, Principles, and Writings (London, 1902).

SYDNEY F. SMITH.

Nonna, SAINT. See GREGORY OF NAZIANZUS, SAINT. Nonnotte, CLAUDE-ADRIEN, controversialist; b. in Besançon, 29 July, 1711; d. there, 3 September, 1793. At nineteen he entered the Society of Jesus and preached at Amiens, Versailles, and Turin. He is chiefly known for his writings against Voltaire. When the latter began to issue his "Essai sur les mœurs" (1754), an attack on Christianity, Nonnotte published, anonymously, the "Examen critique ou Réfutation du livre des mœurs"; and when Voltaire finished his publication (1758), Nonnotte revised his book, which he published at Avignon (2 vols., 1762). He treated, simply, calmly, and dispassionately, all the historical and doctrinal errors contained in Voltaire's work. Nonnotte's work reached the sixth edition in 1774. Voltaire, exasperated, retorted in his "Eclaircissements historiques", and for twenty years continued to attack Nonnotte with sarcasm, insult, or calumny. Nevertheless Nonnotte's publication continued to circulate, and was translated into Italian, German, Polish, and Portuguese. After the suppression of the Jesuits, Nonnotte withdrew to Besançon and in 1779 added a third volume to the "Erreurs de Voltaire", namely, "L'esprit de Voltaire dans ses écrits", for which it was impossible to obtain the approval of the

Paris censor. Against the "Dictionnaire philosophique", in which Voltaire had recapitulated, under a popular form, all his attacks on Christianity, Nonnotte published the "Dictionnaire philosophique de la religion" (Avignon, 1772), in which he replied to all the objections then brought against religion. The work was translated into Italian and German. Towards the end of his life Nonnotte published "Les philosophes des trois premiers siècles" (Paris, 1789), in which he contrasted the ancient and the modern philosophers. The work was translated into German. He also wrote "Lettre à un ami sur les honnêtetés littéraires" (Paris, 1766), and "Réponse aux Éclair cissements historiques et aux additions de Voltaire' (Paris, 1774). These publications obtained for their author a eulogistic Brief from Clement XIII (1768), and the congratulations of St. Alphonsus Liguori, who declared that he had always at hand his "golden works" in which the chief truths of the Faith were defended with learning and propriety against the objections of Voltaire and his friends. Nonnotte was also the author of "L'emploi de l'argent" (Avignon, 1787), translated from Maffei; "Le gouvernement des paroisses" (posthumous, Paris, 1802). All were published under the title "Euvres de Nonnotte" (Besançon, 1819). L'ami de la religion, XXV, 385; SABATIER DE CASTRES, Les trois siècles de la littérature française (The Hague, 1781); SOMMERVOGEL, Bib. de la C. de Jésus (Paris, 1894), V, 1803-7; IX, 722. ANTOINE Degert.

Nonnus, of Panopolis in Upper Egypt (c. 400), the reputed author of two poems in hexameters; one, Alovvolaká, about the mysteries of Bacchus, and the other the "Paraphrase of the Fourth Gospel". Dräseke proposes Apollinaris of Laodicea (Theolog. Litteraturzeitung, 1891, 332), and a fourteenth-century MS. suggests Ammonius as the author of the "Paraphrase", but the similarity of style makes it very probable that the two poems have the same author. Nonnus would then seem to have been a pagan when he wrote the first, and afterwards to have become a Christian. Nothing else is known of his life. The "Paraphrase" is not completely extant; 3750 lines of it, now divided into twenty-one chapters, are known. It has some importance as evidence of the text its author used, and has been studied as a source of textual criticism (Blass, "Evang. sec. Ioh. cum variæ lectionis delectu", Leipzig, 1902; Janssen in "Texte u. Untersuchungen", XXIII, 4, Leipzig, 1903). Otherwise it has little interest or merit. It is merely a repetition of the Gospel, verse by verse, inflated with fantastic epithets and the addition of imaginary details. The "Paraphrase" was first published by the Aldine Press in 1501. The edition of Heinsius (Leyden, 1627) is reprinted in P. G., XLIII, 749-1228. The best modern edition is by Scheindler: "Nonni Panopolitani paraphrasis s. evang. Ioannei" (Leipzig, 1881).

FABRICIUS-HARLES, Bibl. græca, VIII (Hamburg, 1802), 601–12; KOECHLY, Opuscula philologica, I (Leipzig, 1881), 421-46; KINKEL Die Ueberlieferung der Paraphrase des ev. Ioh. von Nonnos, (Zurich, 1870); TIEDKE, Nonniana (Berlin, 1883).

ADRIAN FORTESCUE.

Norbert, SAINT, b. at Xanten on the left bank of the Rhine, near Wesel, c. 1080; d. at Magdeburg, 6 June, 1134. His father, Heribert, Count of Gennep, was related to the imperial house of Germany, and his mother, Hadwigis, was a descendant of the ancient house of Lorraine. A stately bearing, a penetrating intellect, a tender, earnest heart, marked the future apostle. Ordained subdeacon, Norbert was appointed to a canonry at Xanten. Soon after he was summoned to the Court of Frederick, Prince-Bishop of Cologne, and later to that of Henry V, Emperor of Germany, whose almoner be became. The Bishopric of Cambray was offered to him, but refused. Norbert allowed himself to be so carried away by pleasure that nothing short of a miracle of grace could make

him lead the life of an earnest cleric. One day, while riding to Vreden, a village near Xanten, he was overtaken by a storm. A thunderbolt fell at his horse's feet; the frightened animal threw its rider, and for nearly an hour he lay like one dead. Thus humbled, Norbert became a sincere penitent. Renouncing his appointment at Court, he retired to Xanten to lead a life of penance.

Understanding, however, that he stood in need of guidance, he placed himself under the direction of Cono, Abbot of Siegburg. In gratitude to Cono, Norbert founded the Abbey of Fürstenberg, endowed it with a portion of his property, and made it over to Cono and his Benedictine successors. Norbert was then in his thirty-fifth year. Feeling that he was called to the priesthood, he presented himself to the Bishop of Cologne, from whose hands he received Holy Orders. After a forty days' retreat at Siegburg Abbey, he celebrated his first Mass at Xanten and preached an earnest discourse on the transitory character of this world's pleasures and on man's duties towards God. The insults of some young clerics, one of whom even spat in his face, he bore with wonderful patience on that occasion. Norbert often went to Siegburg Abbey to confer with Cono, or to the cell of Ludolph, a holy and learned hermit-priest, or to the Abbey of Klosterrath near Rolduc. Accused as an innovator at the Council of Fritzlar, he resigned all his ecclesiastical preferments, disposed of his estate, and gave all to the poor, reserving for himself only what was needed for the celebration of Holy Mass. Barefooted and begging his bread, he journeyed as far as St. Giles, in Languedoc, to confer with Pope Gelasius concerning his future life. Unable to keep Norbert at his court, Gelasius granted him faculties to preach wherever he judged proper. At Valenciennes Norbert met (March, 1119) Burchard, Bishop of Cambray, whose chaplain joined him in his apostolic journeys in France and Belgium. After the death of Pope Gelasius (29 January, 1119) Norbert wished to confer with his successor, Calixtus II, at the Council of Reims (Oct., 1119). The pope and Bartholomew, Bishop of Laon, requested Norbert to found a religious order in the Diocese of Laon, so that his work might be perpetuated after his death. Norbert chose a lonely, marshy valley, shaped in the form of a cross, in the Forest of Coucy, about ten miles from Laon, and named Prémontré. Hugh of Fosses, Evermode of Cambray, Anthony of Nivelles, seven students of the celebrated school of Anselm, and Ralph at Laon were his first disciples. The young community at first lived in huts of wood and clay, arranged like a camp around the chapel of St. John the Baptist, but they soon built a larger church and a monastery for the religious who joined them in increasing numbers. Going to Cologne to obtain relics for their church, Norbert discovered, through a vision, the spot where those of St. Ursula and her companions, of St. Gereon, and of other martyrs lay hidden.

Women also wished to become members of the new religious order. Blessed Ricwera, widow of Count Raymond of Clastres, was St. Norbert's first spiritual daughter, and her example was followed by women of the best families of France and Germany. Soon after this, Norbert returned to Germany and preached in Westphalia, when Godfrey, Count of Kappenberg, offered himself and gave three of his castles to be made into abbeys. On his return from Germany, Norbert was met by Theobald, Count of Champagne, who wished to become a member of the order; but Norbert insisted that God wished Theobald to marry and do good in the world. Theobald agreed to this, but begged Norbert to prescribe a rule of life. Norbert prescribed a few rules and invested Theobald with the white scapular of the order, and thus, in 1122, the Third Order of St. Norbert was instituted. The saint was soon requested by the Bishop of Cam

brai to go and combat the infamous heresies which Tanchelin had propagated, and which had their centre at Antwerp. As a result of his preaching the people of the Low Countries abjured their heresies, and many brought back to him the Sacred Species which they had stolen and profaned. In commemoration of this, St. Norbert has been proclaimed the Apostle of Antwerp, and the feast of his triumph over the Sacramentarian heresy is celebrated in the Archdiocese of Mechlin on 11 July.

The rapid growth of the order was marvellous, and bishops entreated Norbert to found new houses in their dioceses. Floreffe, Viviers, St-Josse, Ardenne, Cuissy, Laon, Liège, Antwerp, Varlar, Kappenberg and others were founded during the first five years of the order's existence. Though the order had already been approved by the pope's legates, Norbert, accompanied by three disciples, journeyed to Rome, in 1125, to obtain its confirmation by the new pope, Honorius II. The Bull of Confirmation is dated 27 February, 1126. Passing through Würzburg on his return to Prémontré, Norbert restored sight to a blind woman: the inhabitants were so full of admiration for him that they spoke of electing him successor to their bishop who had just died, but Norbert and his companions fled secretly. Soon after this, on his way to Ratisbon, he passed through Spier, where Lothair, King of the Romans, was holding a diet, the papal legate being present. Deputies from Magdeburg had also come to solicit a successor to their late archbishop, Rudger.

The papal legate and Lothair used their authority, and obliged Norbert to accept the vacant see. On taking possession of it, he was grieved to find that much property belonging to the Church and the poor had been usurped by powerful men, and that many of the clergy led scandalous lives. He succeeded in converting some of the transgressors, but others only became more obstinate, and three attempts were made on his life. He resisted Pietro di Leoni, who, as antipope, had assumed the name of Anacletus and was master in Rome, exerting himself at the Council of Reims to attach the German Emperor and the German bishops and princes more firmly to the cause of Pope Innocent II.

Though his health was increasingly delicate, Norbert accompanied Lothair and his army to Rome to put the rightful pope on the Chair of St. Peter, and he resisted the pope's concession of the investiture to the emperor. Norbert, whose health was now much impaired, accompanied the Emperor Lothair back to Germany and for some time remained with him, assisting him as his chancellor and adviser. In March, 1134, Norbert had become so feeble that he had to be carried to Magdeburg where he died on the Wednesday after Pentecost. By order of the emperor, his body was laid at rest in the Norbertine Abbey of St. Mary, at Magdeburg. His tomb became glorious by the numerous miracles wrought there. The Bollandists say that there is no document to prove that he was canonized by Innocent III. His canonization was by Gregory XIII in 1582, and his cultus was extended to the whole church by Clement X.

On 2 May, 1627, the saint's body was translated from Magdeburg, then in the hands of Protestants, to the Abbey of Strahov, a suburb of Prague in Bohemia. The Chancery of Prague preserved the abjurations of six hundred Protestants who, on the day, or during the octave, of the translation, were reconciled to the Catholic Church. On that occasion the Archbishop of Prague, at the request of the civil and ecclesiastical authorities, proclaimed St. Norbert the Patron and Protector of Bohemia. (For history of the order, see PREMONSTRATENSIAN CANONS.)

Until the middle of the last century, the principal source for the biography of St. Norbert was a MS. usually attributed to HUGO,

the saint's first disciple and successor, of which numerous copie had been made. That belonging to the Abbey of Romersdorf, near Coblentz, Vita Norberti, auctore canonico præadjuvante Hugone abbate, Fossense, is now in the British Museum. An abridgment of this by SURIUS was printed in 1572; the whole MS., with variants, was published by ABBOT VANDER STERRE in 1656; again,

with commentaries and notes, by PAPEBROCH in Acta SS., XX. Then followed: VANDER STERRE, Het leven van den H. Norbertus (Antwerp, 1623); DU PRÉ, La Vie de S. Norbert (Paris, 1627); CAMUS, L'Homme apostolique en S. Norbert (Caen, 1640); C. L. HUGO, La Vie de S. Norbert (Luxemburg, 1704); ILLANA, Historia del Gran Padre y Patriarca S. Norberto (Salamanca, 1755). In 1856 a MS. Life of St. Norbert discovered in the Royal Library, Berlin, was published in PERTZ, Mon. Germ. Hist., differing in many particulars from the HUGO MSS. mentioned above. The discovery occasioned a great revival of interest in the subject, and there followed: TENKOFF, De S. Norberto Ord. Pram. Conditore commentatio historica (Münster, 1855); SCHOLZ, Vita S. Norberti (Breslau, 1859); WINTER, Die Prämonstratenser der 12. Jahrh. (Berlin, 1865); ROSENMUND, Die ältesten Biographien des h. Norbertus (Berlin, 1874); HERTEL, Leben des h. Norbert (Leipzig, 1881); MÜHLBACHER, Die streitige Papstwahl des Jahres 1130 (Innsbruck, 1876). In the following three works, the publication of Pertz and other lately discovered documents have been used: GEUDENS, Life of St. Norbert (London, 1886); MADELAINE, Histoire de S. Norbert (Lille, 1886) (the fullest and best-written biography of the saint so far published); VAN DEN ELSEN, Levensgeschiedenis van den H. Norbertus (Averbode, 1890).

F. M. GEUDENS. Norbertines. See PREMONSTRATENSIAN CANONS. Norcia, DIOCESE OF (NORSIN), a city in Perugia, Italy, often mentioned in Roman history. In the ninth century it was a republic. The Dukes of Spoleto often contended with the popes for its possession; when, in 1453, the communes of Spoleto and Cascia declared war against Norcia, it was defended by the pope's general Cesarini. It was the birthplace of St. Benedict; the abbots St. Spes and St. Eutychius; the monk Florentius; the painter Parasole; and the physician Benedict Pegardati. The chief industry is preserving meats. The first known bishop was Stephen (c. 495). From the ninth century, Norcia was in the Diocese of Spoleto, as it appears to have been temporarily in the time of St. Gregory the Great. The see was re-established in 1820, and its first bishop was Cajetan Bonani. Immediately dependent on Rome, it has 100 parishes; 28,000 inhabitants; 7 religious houses of women; 3 schools for girls.

CAPPELLETTI, Le Chiese d'Italia, IV.

THOMAS, THIRD DUKE, was the eldest son of Thomas Howard, the second duke, and Elizabeth, daughter of Sir F. Tilney of Ashwellthorpe Hall, Norfolk. In 1495 he was married to Lady Anne, daughter of Edward IV. He fought as captain of the vanguard at Flodden Field in 1513. In 1514 he was created Earl of Surrey, and joined his father in opposing Wolsey's policy of depressing the old nobility. In 1520-21 he endeavoured to keep peace in Ireland; recalled, he took command of the English fleet against France, and successfully opposed the French in Scotland. In 1524 he became duke, and was appointed commissioner to treat for peace with France. With peace abroad came the burning question of Henry's divorce. Norfolk, uncle of Anne Boleyn, sided with the king and, as president of the privy council, hastened the cardinal's ruin. He became Henry's tool in dishonourable purposes and he acquiesced in his lust for the spiritual supremacy. With Cromwell, he obtained a grant of a portion of the possessions of the Priory of Lewes and other monastic spoils. He was created earl-marshal in 1533. In 1535 Norfolk was a leading judge in the trial of Sir Thomas More. In 1536 he disbanded the "Pilgrimage of Grace" with false assurances, but returned next year to do "dreadful execution". In 1536 he hanged in chains, at York, Fathers Rochester and Walworth, two Carthusians. Drastic measures of devastation marked his whole career as a military leader. He shared the King's zeal against the inroads of German Protestantism. In 1534 he had "staid purgatory" and was always in favour of the old orthodoxy, as far as he might be allowed to support it. In 1539, when the bishops could not agree concerning the practices of religion, Norfolk proposed the Six Articles to the Lords, theology thus becoming matter for the whole House. As an old man he served against a rising in Scotland, and in the French wars of 1544. In 1546 he was accused of high treason. Evidence, however, was not conclusive against him until Hertford, and other keen enemies, prevailed upon him, as a prisoner in the Tower, to sign his confession and throw himself on the King's mercy. A bill of attainder was passed in Parliament, and orders for his immediate execution would have been carried into effect had not Henry died on the previous evening. He remained a prisoner in the Tower the whole of Edward VI's reign but was released on Mary's accession, and restored to the dukedom in 1553.

martyrologist", was assigned as his tutor, probably to educate him in Protestant principles. In 1553, when Mary released his grandfather from prison, Bishop White of Lincoln became his tutor. Thomas succeeded his grandfather, as duke, in 1554, and became earl-marshal. He married, in 1556, Lady Mary Fitzalan, daughter of Henry, twelfth Earl of Arundel; in 1558, Margaret, daughter of Thomas Lord Audley of Walden; and, in 1567, Elizabeth, widow of Thomas Dacre of Gilsland, who had three daughters. By obtaining a grant of their wardship and intermarrying with them his own three sons, the issue of former marriages, he absorbed the great estates of the Dacre family. In 1568, he was again a widower, the only English duke, the wealthiest man in England, popular and ambitious. Elizabeth was eager to win one of

His long experience as lord high steward and lieutenant-general made him useful to the queen, but he lost favour by his rashness and his failure to crush Wyat's rebellion. [See Gairdner, "Lollardy and the Reformation" (London, 1908); Gairdner, "Hist. of Engl. Church in XVIth Century" (London, 1902); "Letters and Papers, Henry VIII", various volumes; Creighton, "Dict. of Nat. Biog.", X (London, 1908).]

THOMAS, FOURTH DUKE, was the son of Henry Howard, Earl of Surrey and Frances Vere, daughter of John, Earl of Oxford. After the execution of his father, in 1547, he was, by order of privy council, committed to the charge of his aunt, and Foxe, "the

Norfolk's position and he was given a part in the expulsion of the French troops from Scotland. With other commissioners, he was appointed to sit at York and inquire into the causes of the variance between Mary Stuart and her subjects. Circumstances, at the beginning of 1569, combined to awaken the fears of English nobles, and Arundel, Pembroke, Leicester, and others saw the advantage to be gained by the marriage, first suggested by Maitland, between Norfolk and Mary; that when married she might be safely restored to the Scottish throne and be recognized as Elizabeth's successor. Protestant nobles, however, looked on the affair with suspicion, and Catholic lords in the north were impatient of long delay. But, even after the council had voted for the settlement of the English succession by Mary's marriage with an English noble, Norfolk proceeded with great caution, withdrew from court, aroused Elizabeth's suspicion and was committed to the Tower, in October, 1569. On his abject submission to the queen and renunciation of all purpose of his alliance with Mary, he was released in 1570. He did not keep his promise; he continued to correspond with the Queen of Scots, was found to be in negotiation with Ridolfi, and through him with Philip and the Catholic Powers abroad, concerning an invasion of England. He was arraigned for high treason in 1571. After eighteen weeks' confinement in the Tower, deprived of books, informed of the trial only on the previous evening, kept in ignorance of the charges until he heard the indictment at the bar, and refused the aid of counsel to suggest advice, on the evidence of letters and extorted confessions from others, he was condemned to death by the Earl of Shrewsbury, the Lord High Steward, and twenty-six peers as assessors (judges, all selected by the queen's ministers and many of them his known enemies). After much hesitation on the part of Elizabeth and a petition from Parliament, on 2 June, 1572, he was executed. His sympathy seemed to be always with the Catholic party, but his policy was two-faced, and he was a professed adherent of the Reformed religion. Circumstances made it expedient for him always to temporize. He seems to have been led on by the course of events and not to have realized the result of his actions. [See State Trials, I (London, 1776), 82; Froude, "Hist. of Eng.", IV (London, 1866), XX;

Labanoff, "Lettres, etc. de Marie Stuart" (1844), earlier ed. tr. (1842); Anderson, "Collections relating to Mary" (Edinburgh, 1727); Creighton in "Dict. of Nat. Biog.", X (London, 1908).

HENRY, SIXTH DUKE, the second son of Henry Frederick Howard, third Earl of Arundel and Lady Elizabeth Stuart, was educated abroad, as a Catholic. In 1669 he went as ambassador extraordinary to Morocco. In 1677 he succeeded his brother as duke, having previously been made hereditary earlmarshal. During the Commonwealth and Protectorate he lived in total seclusion. In January, 1678, he took his seat in the House of Lords, but in August the first development of the Titus Oates Plot was followed by an Act for disabling Catholics from sitting in either house of Parliament. He would not comply with the oath and, suspected of doubtful loyalty, withdrew to Bruges for three years. There he built a house attached to a Franciscan convent and enjoyed freedom of worship and scope for his munificence. He was a man of benevolent disposition and gave away the greater part of his splendid library, and grounds and rooms to the Royal Society, and the Arundelian marbles to Oxford University. Jealous of the family honour, he compounded a debt of £200,000 contracted by his grandfather. [See Evelyn's "Miscellaneous Writings" (London, 1825).]

HENRY, SEVENTH DUKE, son of Henry, sixth Duke, and Lady Anne Somerset, was at first a good Catholic and for four months held out against subscribing to the oath as a peer in the House of Lords. Afterwards he became a pervert.

THOMAS, EIGHTH DUKE, was brought up a Catholic but perverted on succeeding to the dukedom.

EDWARD, NINTH DUKE, did much to promote a more liberal treatment of Catholics by offering a home at Norfolk House to Frederick, Prince of Wales, and his wife at the time of the birth of their son, afterwards George III.

CHARLES, TENTH DUKE, son of Charles Howard of Greystoke, Cumberland, and Mary Paylward, was brought up a Catholic. Though he signed a petition for relief from the pressure of the penal laws, he led a very retired life. In 1764 he published "Considerations of the Penal Laws against the Roman Catholics in England and the new-acquired colonies in America"; and in 1768, "Thoughts, Essays, and Maxims, chiefly Religious and Political".

CHARLES, ELEVENTH DUKE, educated at the Eng. lish College at Douai, was a man of dissolute life and had conformed to the State religion by 1780.

BERNARD EDWARD, TWELFTH DUKE, eldest son of Henry Howard of Glossop, and Juliana, daughter of Sir William Molyneux of Willow, Nottinghamshire. In 1789 he married Elizabeth Bellasis, daughter of Henry, Earl of Fauconberg, but was divorced, by Act of Parliament, in 1794. On the death of his third cousin, in 1815, he succeeded to the dukedom. Although a Catholic, he was allowed, by Act of Parliament in 1824, to exercise the hereditary office of earlmarshal. After the Relief Bill of 1829 he was admitted to the full exercise of his ancestral privileges; he took his seat in the House of Lords, where he was a steady supporter of the Reform Bill, and in 1830 was nominated as privy councillor. [See Gent. Mag., I (1842), 542.]

HENRY CHARLES, THIRTEENTH DUKE, only son of Bernard Edward and Elizabeth Bellasis. He was baptized a Catholic but did not practise his religion. In 1814 he married Lady Charlotte Leveson-Gower, daughter of George, Duke of Sutherland, and in 1815 he became, as heir, Earl of Arundel and Surrey. In 1829, after the Catholic Emancipation Act, he took the oath and his seat in the House of Commons (the first Catholic since the Reformation). In 1841 he sat in the House of Lords. In politics he was a stanch member of the Whig party. In 1842 he suc

ceeded his father as Duke of Norfolk. He died at Arundel in 1856. Canon Tierney was chaplain at the time of his death. [See London Times (19 Feb., 1856); Gent. Mag. (April, 1856), 419.]

HENRY GRANVILLE FITZALAN, FOURTEENTH DUKE, eldest son of Henry Charles Howard and Charlotte, daughter of the Duke of Sutherland, was educated privately, and at Trinity College, Cambridge. He entered the army but retired on attaining the rank of captain. In 1839 he married the daughter of Admiral Sir Edmund (afterwards Lord) Lyons, the ambassador at Athens. From 1837 to 1842 he was a member of the House of Commons, a Whig, until he broke with his party on the introduction of the Ecclesiastical Titles Bill of 1850. In 1856, as Duke of Norfolk, he took his seat in the House of Lords. In 1839 he attended the services of Notre-Dame in Paris and made the acquaintance of Montalembert. This resulted in his conversion to Catholicism, and Montalembert describes him as "the most pious layman of our times". Cardinal Wiseman, in a pastoral letter, at the time of his death in 1860, referred to his benevolent nature: "There is not a form of want or a peculiar application of alms which has not received his relief or co-operation". He wrote: "Collections relative to Catholic Poor Schools throughout England", MS. folio, 134, pp. 1843; "A few Remarks on the Social and Political Condition of British Catholics" (London, 1847); Letter to J. P. Plumptre on the Bull "In Coena Domini" (London, 1848); "Observations on Diplomatic Relations with Rome" 1848. He edited from original MSS. the "Lives of Philip Howard and Anne Dacres" (London, 1857 and 1861). [See "Gent. Mag." (Jan., 1861); "London Times" (27 Nov. and 4 Dec., 1860); "London Table' (1 Dec., 1860); H. W. Freeland, "Remarks on the Letters of the Duke of Norfolk" (1874); Montalembert, "Le Correspondant" (25 Dec., 1860), 766776, tr. by Goddard at the end of his Montalembert, "Pius IX and France" (Boston, Mass., 1861).]

TIERNEY, Castle and Antiquities of Arundel (London, 1834); HOWARD, Memorials of the Howards (Corby Castle, 1834); GILLOW, Biog. Dict. of Engl. Catholics (London, 1885-1902); LINGARD, History of England (London, 1855); Dict. Nat. Biog. (London, 1908), s. v. Howard. S. ANSELM PARKER.

Noris, HENRY, Cardinal, b. at Verona, 29 August, 1631, of English ancestry; d. at Rome, 23 Feb., 1704. He studied under the Jesuits at Rimini, and there entered the novitiate of the Hermits of Saint Augustine. After his probation he was sent to Rome to study theology. He taught the sacred sciences at Pesaro, Perugia, and Padua, where he held the chair of church history in the university from 1674 to 1692. There he completed "The History of Pelagianism", and "Dissertations on the Fifth General Council", the two works which, before and after his death, occasioned much controversy. Together with the "Vindicia Augustiniana" they were printed at Padua in 1673, having been approved by a special commission at Rome. Noris himself went to Rome to give an account of his orthodoxy before this commission; and Clement X named him one of the qualificators of the Holy Office, in recognition of his learning and sound doctrine. But, after the publication of these works, further charges were made against him of teaching the errors of Jansenius and Baius. In a brief to the prefect of the Spanish Inquisition, 31 July, 1748, ordering the name of Noris to be taken off the list of forbidden books, Benedict XIV says that these charges were never proved; that they were rejected repeatedly by the Holy Office, and repudiated by the popes who had honoured him. In 1692 Noris was made assistant Librarian in the Vatican by Innocent XII. On 12 December, 1695, he was named Cardinal-Priest of the Title of S. Agostino. In 1700 he was given full charge of the Vatican Library. His works, apart from some