from a triple point of view: natural, ascetical, and mystical. (For those who have been beatified or canonized, this inquiry has been already made by the Church.) Our inquiry into the visionary's character might be pursued as follows: (1) What are his natural qualities or defects, from a physical, intellectual, and especially moral standpoint? If the information is favourable (if the person is of sound judgment, calm imagination; if his acts are dictated by reason and not by enthusiasm, etc.), many causes of illusion are thereby excluded. However, a momentary aberration is still possible. (2) How has the person been educated? Can the knowledge of the visionary have been derived from books or from conversations with theologians? (3) What are the virtues exhibited before and after the revelation? Has he made progress in holiness and especially in humility? The tree can be judged by its fruits. (4) What extraordinary graces of union with God have been received? The greater they are the greater the probability in favour of the revelation, at least in the main. (5) Has the person had other revelations that have been judged Divine? Has he made any predictions that have been clearly realized? (6) Has he been subjected to heavy trials? It is almost impossible for extraordinary favours to be conferred without heavy crosses; for both are marks of God's friendship, and each is a preparation for the other. (7) Does he practice the following rules: fear deception; be open with your director; do not desire to have revelations?

Our information concerning a revelation considered in itself or concerning the circumstances that accompanied it might be secured as follows:

(1) Is there an authentic account, in which nothing has been added, suppressed, or corrected? (2) Does the revelation agree with the teaching of the Church or with the recognized facts of history or natural science? (3) Does it teach nothing contrary to good morals, and is it unaccompanied by any indecent action? The commandments of God are addressed to everyone without exception. More than once the demon has persuaded false visionaries that they were chosen souls, and that God loved them so much as to dispense them from the burdensome restrictions imposed on ordinary mortals. On the contrary, the effect of Divine visitations is to remove us more and more from the life of sense, and make us more rigorous towards ourselves. (4) Is the teaching helpful towards the obtaining of eternal salvation? In Spiritism we find the spirits evoked treat only of trifles. They reply to idle questions, or descend to providing amusement for an assembly (e. g., by moving furniture about); deceased relatives or the great philosophers are interrogated and their replies are woefully commonplace. A revelation is also suspect if its aim is to decide a disputed question in theology, history, astronomy, etc. Eternal salvation is the only thing of importance in the eyes of God. "In all other matters", says St. John of the Cross, "He wishes men to have recourse to human means" (Montée, II, xxii). Finally, a revelation is suspect if it is commonplace, telling only what is to be found in every book. It is then probable that the visionary is unconsciously repeating what he has learnt by reading. (5) After examining all the circumstances accompanying the vision (the attitudes, acts, words, etc.), do we find that dignity and seriousness which become the Divine Majesty? The spirits evoked by Spiritists often speak in a trivial manner. Spiritists try to explain this by pretending that the spirits are not demons, but the souls of the departed who have retained all their vices; absurd or unbecoming replies are given by deceased persons who are still liars, or libertines, frivolous or mystifiers, etc. But if that be so, communications with these degraded beings is evidently dangerous. In Protestant "revivals" assembled crowds bewail their sins, but in a strange, exaggerated way, as if frenzied or intoxicated.

It must be admitted that they are inspired by a good principle: a very ardent sentiment of the love of God and of repentance. But to this is added another element that cannot be regarded as Divine: a neuropathic enthusiasm, which is contagious and sometimes develops so far as to produce convulsions or repugnant contortions. Sometimes a kind of unknown language is spoken, but it consists in reality of a succession of meaningless sounds. (6) What sentiments of peace, or, on the other hand, of disturbance, are experienced during or after the revelation? Here is the rule as formulated by St. Catherine of Siena and St. Ignatius: "With persons of good will [it is only of such that we are here treating] the action of the good spirit [God or His Angels] is characterized by the production of peace, joy, security, courage; except perhaps at the first moment." Note the restriction. The Bible often mentions this disturbance at the first moment of the revelation; the Blessed Virgin experienced it when the Angel Gabriel appeared to her. The action of the demon produces quite the contrary effect: "With persons of good will he produces, except perhaps at the first moment, disturbance, sorrow, discouragement, perturbation, gloom." In a word the action of Satan encounters a mysterious resistance of the soul. (7) It often happens that the revelation inspires an exterior work-for instance, the establishment of a new devotion, the foundation of a new religious congregation or association, the revision of the constitutions of a congregation, etc., the building of a church or the creation of a pilgrimage, the reformation of the lax spirit in a certain body, the preaching of a new spirituality, etc. In these cases the value of the proposed work must be carefully examined: is it good in itself, useful, filling a need, not injurious to other works, etc.? (8) Have the revelations been subjected to the tests of time and discussion? (9) If any work has been begun as a result of the revelation, has it produced great spiritual fruit? Have the sovereign pontiffs and the bishops believed this to be so, and have they assisted the progress of the work? This is very well illustrated in the cases of the Scapular of Mount Carmel, the devotion to the Sacred Heart, the miraculous medal. These are the signs that enable us to judge with probability if a revelation is Divine. In the case of certain persons very closely united to God, the slow study of these signs has been sometimes aided or replaced by a supernatural intuition; this is what is known as the infused gift of the discernment of spirits.

As regards the rules of conduct, the two principal have been explained in the article on CONTEMPLATION, namely (1) if the revelation leads solely to the love of God and the saints, the director may provisionally regard it as Divine; (2) at the beginning, the visionary should do his best to repulse the revelation quietly. He should not desire to receive it, otherwise he will be exposing himself to the risk of being deceived. Here are some further rules: (a) the director must be content to proceed slowly, not to express astonishment, to treat the person gently. If he were to be harsh or distrustful, he would intimidate the soul he is directing, and incline it to conceal important details from him; (b) he must be very careful to urge the soul to make progress in the way of sanctity. He will point out that the only value of the visions is in the spiritual fruit that they produce; (c) he will pray fervently, and have the subject he is directing pray, that the necessary light may be granted. God cannot fail to make known the true path to those who ask Him humbly. If on the contrary a person confided solely in his natural prudence, he would expose himself to punishment for his self-sufficiency; (d) the visionary should be perfectly calm and patient if his superiors do not allow him to carry out the enterprises that he deems inspired by Heaven or revealed. One who, when confronted with this opposition, becomes im

patient or discouraged, shows that he has very little confidence in the power of God and is but little conformed to His will. If God wishes the project to succeed, He can make the obstacles suddenly disappear at the time appointed by Him. A very striking example of this Divine delay is to be found in the life of St. Juliana, the Cistercian prioress of Mont-Cornillon, near Liège (1192-1258). It is to her that the institution of the feast of the Blessed Sacrament is due. All her life was passed in awaiting the hour of God, which she was ever to see, for it came only more than the century after the beginning of the revelations.

As regards inspirations ordinarily, those who have not passed the period of tranquillity or a complete union, must beware of the idea that they hear supernatural words; unless the evidence is irresistible, they should attribute them to the activity of their own imaginations. But they may at least experience inspirations or impulses more or less strong, which seem to point out to them how to act in difficult circumstances. This is a minor form of revelation. The same line of conduct should be followed as in the latter case. We must not accept them blindly and against the dictates of reason, but weigh the reasons for and against, consult a prudent director, and decide only after applying the rules for the discernment of spirits. The attitude of reserve that has just been laid down does not apply to simple sudden and illuminating views of faith, which enable one to understand in a higher manner not novelties, but the truths admitted by the Church. Such enlightenment cannot have any evil result. It is on the contrary a very precious grace, which should be carefully welcomed and utilized.

Consult the writings of ST. TERESA and ST. JOHN OF THE CROSS,

revenue granted by Parliament for life. His policy was to govern England as absolute monarch and to restore Catholics to their full civil and religious rights. Unfortunately, both prudence and statesmanship were lacking, with the result that in three years the king lost his throne. The history of the Revolution resolves itself into a catalogue of various ill-judged measures which alienated the support of the Established Church, the Tory party, and the nation as a whole. The execution of Monmouth (July, 1685) made the Revolution possible, for it led to the Whig party accepting William of Orange as the natural champion of Protestantism against the attempts of James. Thus the opposition gained a centre round which it consolidated with ever-increasing force.

What the Catholics as a body desired was freedom of worship and the repeal of the penal laws; but a small section of them, desirous of political power, aimed chiefly at the repeal of the Test Act of 1673 and the Act of 1678 which excluded Catholics from both houses of Parliament. Unfortunately James fell under the influence of this section, which was directed by the unprincipled Earl of Sunderland, and he decided on a policy of repeal of the Test Act. Circumstances had caused this question to be closely bound up with that of the army. For James, who placed his chief reliance on his soldiers, had increased the standing army to 30,000, 13,000 of whom, partly officered by Catholics, were encamped on Hounslow Heath to the great indignation of London which regarded the camp as a menace to its liberties and a centre of disorder. Parliament demanded that the army should be reduced to normal dimensions and the Catholic officers dismissed; but James, realizing that the test would not be repealed, prorogued Parliament and proceeded to exercise the "dispensing and

mystica (Lyons, 1656), pt. II, tr. iii; DE VALLGORNERA, Mystica theologia (Barcelona, 1662), Q. ii, disp. 5; LOPEZ DE EZQUERRA, Lucerna mystica (Venice, 1692), tr. v; AMORT, De revelationibus (Augsburg, 1744); BENEDICT XIV, De servorum Dei canonizatione (Rome, 1767), I. III, c. liii; SCARAMELLI, Direttorio mistico (Venice, 1754), tr. iv; SCHRAM, Institutiones theologia mysticæ (Ausgburg, 1777), pt. II, c. iv; ST. LIGUORI, Homo apostolicus (Venice, 1782), append. i, n. 19; RIBET, La mystique divine, II (Paris, 1879); POULAIN, Des graces d'oraison (5th ed., Paris, 1909), tr. The Graces of Interior Prayer (London, 1910).

AUG. POULAIN. Reville, STEPHEN. See SANDHURST, DIOCESE OF. Revocation, the act of recalling or annulling, the reversal of an act, the recalling of a grant, or the making void of some deed previously existing. This term is of wide application in canon law. Grants, laws, contracts, sentences, jurisdiction, appointments are at times revoked by the grantor, his successor, or superior according to the prescriptions of law. Revocation without just cause is illicit, though often valid. Laws and customs are revoked when, owing to change of circumstances, they cease to be just and reasonable. Concordats (q. v.) are revocable when they redound to the serious injury of the Church. Minors and ecclesiastical institutions may have sentences in certain civil trials set aside (Restitutio in integrum). Contracts by which ecclesiastical property is alienated are sometimes rescindable. A judge may revoke his own interlocutory sentence but not a definitive judicial sentence. Many appointments are revocable at will; others require a judicial trial or other formalities. (See BENEFICE; FACUL TIES, CANONICAL; INDULTS, PONTIFICAL; JURISDICTION, ECCLESIASTICAL.)

ANDREW B. MEEHAN.

Revolution, ENGLISH, OF 1688.-James II, having reached the climax of his power after the successful suppression of Monmouth's rebellion in 1685, then had the Tory reaction in his favour, complete control over Parliament and the town corporations, a regular army in England, a thoroughly Catholic army in process of formation in Ireland, and a large

the prerogative of the crown to dispense with the execution of the penal laws in individual cases and to suspend the operation of any law altogether. To obtain the sanction of the Law Courts for this doctrine a test case, known as Hales's case, was brought to decide whether the king could allow a Catholic to hold office in the army without complying with the Test Act. After James had replaced some of the judges by more complaisant lawyers, he obtained a decision that "it was of the king's prerogative to dispense with penal laws in particular instances". He acted on the decision by appointing Catholics to various positions, Lord Tyrconnel becoming Lord Seal, and Lord Bellasyse Lord Treasurer in place of Lieutenant of Ireland, Lord Arundel Lord Privy the Tory minister Lord Rochester, who was regarded as the chief mainstay of the Established Church. The Church of England, which was rendered uneasy by the dismissal of Rochester, was further alienated by the king's action in appointing a Court of High Commission, which suspended the Bishop of London for refusing to inhibit one of his clergy from preaching anti-Catholic sermons. The feeling was intensified by the liberty which Catholics enjoyed in London during 1686. Public chapels were opened, including one in the Royal Palace, the Jesuits founded a large school in the Savoy, and Catholic ecclesiastics appeared openly at Court.

the loss of Anglican support, offered toleration to the At this juncture James, desiring to counterbalance dissenters, who at the beginning of his reign had been severely persecuted. The influence of William Penn induced the king to issue on 4 April, 1687, the Declaration of Indulgence, by which liberty of worship was granted to all, Catholic and Protestant alike. He also replaced Tory churchmen by Whig dissenters on the municipal corporations and the commission of the peace, and, having dissolved Parliament, hoped to secure a new House of Commons which would repeal both the penal laws and the Test. But

he underestimated two difficulties, the hatred of the dissenters for "popery" and their distrust of royal absolutism. His action in promoting Catholics to the Privy Council, the judicial bench, and the offices of Lord lieutenant, sheriff, and magistrate, wounded these susceptibilities, while he further offended the Anglicans by attempting to restore to Catholics some of their ancient foundations in the universities. Catholics obtained some footing both at Christ Church and University College, Oxford, and in March 1688, James gave the presidency of Magdalen College to Bonaventure Giffard, the Catholic Vicar Apostolic of the Midland District. This restoration of Magdalen as a Catholic college created the greatest alarm, not only among the holders of benefices throughout the country, but also among the owners of ancient abbey lands. The presence of the papal nuncio, Mgr d'Adda, at Court and the public position granted to the four Catholic bishops, who had recently been appointed as vicars Apostolic, served to increase both the dislike of the dissenters to support a king whose acts, while of doubtful legality, were also subversive of Protestant interests, and likewise the difficulty of the Anglicans in practising passive obedience in face of such provocation. Surrounded by these complications, James issued his second Declaration of Indulgence in April, 1688, and ordered that it should be read in all the churches. This strained Anglican obedience to the breaking point. The Archbishop of Canterbury and six of his suffragans presented a petition questioning the dispensing power. The seven bishops were sent to the Tower prosecuted, tried, and acquitted. This trial proved to be the immediate occasion of the Revolution, for, as Halifax said, "it hath brought all Protestants together and bound them up into a knot that cannot easily be untied". While the bishops were in the Tower, another epoch-marking event occurred-the birth of an heir to the crown (10 June, 1688). Hitherto the hopes of the king's opponents had been fixed on the succession of his Protestant daughter Mary, wife of William of Orange, the Protestant leader. The birth of Prince James now opened up the prospect of a Catholic dynasty just at a moment when the ancient anti-Catholic bigotry had been aroused by events both in England and France. For besides the ill-advised acts of James, the persecution of the Huguenots by Louis XIV, consequent on the Revocation of the Edict of Nantes in 1685, revived old religious animosities. England was flooded with French Protestant refugees bearing everywhere the tale of a Catholic king's cruelty.

Unfortunately for James his whole foreign policy had been one of subservience to France, and at this moment of crisis the power of France was a menace to all Europe. Even Catholic Austria and Spain supported the threatened Protestant states, and the pope himself, outraged by Louis XIV in a succession of wrongs, joined the universal resistance to France and was allied with William of Orange and other Protestant sovereigns against Louis and his single supporter, James. William had long watched the situation in England, and during 1687 had received communications from the opposition in which it was agreed that, whenever revolutionary action should become advisable, it should be carried out under William's guidance. As early as the autumn of 1687 the papal secretary of state was aware of the plot to dethrone James and make Mary queen, and a French agent dispatched the news to England through France. The Duke of Norfolk then in Rome also learned it, and sent intelligence to the king before 18 Dec., 1687 (letter of d'Estrées to Louvois, cited by Ranke, II, 424). But James, though early informed, was reluctant to believe that his son-in-law would head an insurrection against him. On the day the seven bishops were acquitted

seven English statesmen sent a letter to William inviting him to rescue the religion and liberties of England. But William was threatened by a French army on the Belgian frontier, and could not take action. Louis XIV made a last effort to save James; and warned the Dutch States General that he would regard any attack on England as a declaration of war against France. This was keenly resented by James, who regarded it as a slight upon English independence, and he repudiated the charge that he had made a secret treaty with France. Thereupon Louis left him to his fate, removed the French troops from Flanders to begin a campaign against the empire, and thus William was free to move. When it was too late James realized his danger. By hasty concessions granted one after another he tried to undo his work and win back the Tory churchmen to his cause. But he did not remove the Catholic officers or suggest the restriction of the dispensing power. In October Sunderland was dismissed from office, but William was already on the seas, and, though driven back by a storm, he re-embarked and landed at Torbay on 5 Nov., 1688. James at first prepared to resist. The army was sent to intercept William, but by the characteristic treachery of Churchill, disaffection was spread, and the king, not knowing in whom he could place confidence, attempted to escape. At Sheerness he was stopped and sent back to London, where he might have proved an embarrassing prisoner had not his escape been connived at. On 23 Dec., 1688, he left England to take refuge with Louis XIV; the latter received him generously and granted him both palace and pension. On his first departure the mob had risen in London against the Catholics, and attacked chapels and houses, plundering and carrying off the contents. Even the ambassadors' houses were not spared, and the Spanish and Sardinian embassy chapels were destroyed. Bishops Giffard and Leyburn were arrested and committed to the Tower. Father Petre had escaped, and the Nuncio disguised himself as a servant at the house of the envoy from Savoy, till he was enabled to obtain from William a passport. So far as the English Catholics were concerned, the result of the Revolution was that their restoration to freedom of worship and liberation from the penal laws was delayed for a century and more.

So completely had James lost the confidence of the nation that William experienced no opposition and the Revolution ran its course in an almost regular way. A Convention Parliament met on 22 Jan., 1689, declared that James "having withdrawn himself out of the kingdom, had abdicated the government, and that the throne was thereby vacant", and "that experience had shown it to be inconsistent with the safety and welfare of this Protestant kingdom to be governed by a Popish Prince". The crown was offered to William and Mary, who accepted the Declaration of Right, which laid down the principles of the constitution with regard to the dispensing power, the liberties of Parliament, and other matters. After their proclamation as king and queen, the Declaration was ratified by the Bill of Rights, and the work of the Revolution was complete. English Catholics have indeed had good cause to lament the failure of the king's well-meant, if unwise, attempts to restore their liberty, and to regret that he did not act on the wise advice of Pope Innocent XI and Cardinal Howard to proceed by slow degrees and obtain first the repeal of the penal laws before going on to restore their full civil rights. But on the other hand we can now realize that the Revolution had the advantage of finally closing the long struggle between king and Parliament that had lasted for nearly a century, and of establishing general principles of religious toleration in which Catholies were bound sooner or later to be included.

Rex Gloriose Martyrum, the hymn at Lauds in the Common of Martyrs (Commune plurimorum Martyrum) in the Roman Breviary. It comprises three strophes of four verses in Classical iambic dimeter, the verses rhyming in couplets, together with a fourth concluding strophe (or doxology) in unrhymed verses varying for the season. The first stanza will serve to illustrate the metric and rhymic scheme: Rex gloriose martyrum, Corona confitentium, Qui respuentes terrea Perducis ad cœlestia.

The hymn is of uncertain date and unknown authorship, Mone (Lateinische Hymnen des Mittelalters, III, 143, no. 732) ascribing it to the sixth century and Daniel (Thesaurus Hymnologicus, IV, 139) to the ninth or tenth century. The Roman Breviary text is a revision, in the interest of Classical prosody, of an older form (given by Daniel, I, 248). The corrections are: terrea instead of terrena in the line "Qui respuentes terrena"; parcisque for parcendo in the line "Parcendo confessoribus"; inter Martyres for in Martyribus in the line "Tu vincis in Martyribus"; "Largitor indulgentia" for the line "Donando indulgentiam". A non-prosodic correction is intende for appone in the line ". Appone nostris vocibus". Daniel (IV, 139) gives the Roman Breviary text, but mistakenly includes the uncorrected line "Parcendo confessoribus". He places after the hymn an elaboration of it in thirty-two lines, found written on leaves added to a Nuremberg book and intended to accommodate the hymn to Protestant doctrine. This elaborated form uses only lines 1, 2, 4, 5, 6, 8, 9 of the original. Two of the added strophes may be quoted here to illustrate the possible reason (but also a curious misconception of Catholic doctrine in the apparent assumption of the lines) for the modification of the original hymn:

Velut infirma vascula Ictus inter lapideos Videntur sancti martyres, Sed fide durant fortiter.

Non fidunt suis meritis, Sed sola tua gratia Agnoscunt se persistere In tantis cruciatibus.

Of the thirteen translations of the original hymn into English,

nine are by Catholics. To the list given in JULIAN, Dictionary of

Hymnology, 958, should be added the versions of BAGSHAWE, Breviary Hymns and Missal Sequences (London, 1900), 166, and DONAHOE, Early Christian Hymns (New York, 1908), 50. For many MS. references and readings, see BLUME, Analecta Hymnica, LI (Leipzig, 1909), 128-29; IDEM, Der Cursus s. Benedicti Nursini (Leipzig, 1909), 67.

H. T. HENRY.

Rex Sempiterne Calitum, the Roman Breviary hymn for Matins of Sundays and weekdays during the Paschal Time (from Low Sunday to Ascension Thursday). Cardinal Thomasius ("Opera omnia", II, Rome, 1747, 370) gives its primitive form in eight strophes, and Vezzosi conjectures, with perfect justice, that this is the hymn mentioned both by Cæsarius (d. 542) and Aurelianus (d. c. 550) of Arles, in their "Rules for Virgins", under the title "Rex æterne domine". Pimont (op. cit. infra, III, 95) agrees with the conjecture, and present-day hymnologists confirm it without hesitation. The hymn is especially interesting for several reasons. "De arte metrica" (xxiv) the Ven. Bede selects it In his from amongst "Alii Ambrosiani non pauci" to illustrate the difference between the metre of Classical iambics and the accentual rhythms imitating them. Ordinarily brief in his comment, he nevertheless refers to it (P. L., XC, 174) as "that admirable hymn ... fashioned exquisitely after the model of iambic metre" and quotes the first strophe:

Rex æterne Domine, Rerum Creator omnium, Qui eras ante sæcula

Semper cum patre filius.

Pimont (op. cit., III, 97) points out that, in its original text, it is amongst all the hymns, the one assuredly which best evidences the substitution of accent for prosodical quantity, and that the (unknown) author gives no greater heed to the laws of elision than

to quantity "qui eras" "mundi in primordio", "plasmasti hominem", 'tuæ imagini", etc. The second strophe illustrates this well:

Qui mundi in primordio
Adam plasmasti hominem,
Qui tuæ imagini

Vultum dedisti similem.

Following the law of binary movement (the alternation of arsis and thesis), the accent is made to such wise that the verses, while using the external shorten long syllables and to lengthen short ones, in form of iambic dimeters, are purely rhythmic. Under Urban VIII, the correctors of the hymns omitted the fourth stanza and, in their zeal to turn the rhythm into Classical iambic dimeter, altered every line except one. Hymnologists, Catholic and non-Catholic alike, are usually severe in their judgment of the work of the correctors; but in this instance, Pimont, who thinks the hymn needed no alteration at their hands, nevertheless hastens to add that "never, perhaps, were they better inspired". And it is only just to say that, as found now in the Roman Breviary, the hymn is no less vigorous than elegant.

PIMONT, Les hymnes du bréviaire romain, III (Paris, 1884), 93-100, gives the old and the revised text, supplementary stanzas, and much comment. Complete old text with various MS. readings in Hymnarium Sarisburiense (London, 1851), 95, and in DANIEL, Thesaurus hymnol., I (Halle, 1841), 85 (together with Rom. Brev. text and notes). Text (8 strophes) with English version, notes, plainsong and other settings in Hymns, Ancient and Modern, Historical Edition (London, 1909), 205-7. Old text, with many MS. references and readings, and notes, in BLUME, Der Cursus s. Benedicti Nursini (Leipzig, 1909), 111-13 (cf. also the alphabetical index). For first lines of translations etc., JULIAN, Dict. of Hymnology (London, 1907), s. vv. Rex aeterne Domine and Rex sempiterne cœlitum. To his list should be added BAGSHAWE, Breviary Hymns and Missal Sequences (London, 1900), 78, and DONAHOE, Early Christian Hymns (New York, 1908), 22. The translation in BUTE, The Roman Breviary (Edinburgh, 1879), is by Moultrie, an Anglican clergyman. H. T. HENRY.

Rey, ANTHONY, educator and Mexican War chaplain, b. at Lyons, 19 March, 1807; d. near Ceralvo, Mexico, 19 Jan., 1847. He studied at the Jesuit college of Fribourg, entered the novitiate of that Society, 12 Nov., 1827, and subsequently taught at Fribourg and Sion in Valais. In 1840 he was sent to the United States, appointed professor of philosophy in Georgetown College, and in 1843 transbecame assistant to the Jesuit provincial of Maryferred to St. Joseph's Church in Philadelphia. He land, pastor of Trinity Church, Georgetown, and vice-president of the college (1845). Appointed chapthe wounded and dying at the siege of Monterey amid lain in the U. S. Army in 1846, he ministered to the greatest dangers; after the capture of the city, he remained with the army at Monterey and preached to the rancheros of the neighbourhood. Against the advice of the U. S. officers, he set out for Matamoras, preaching to a congregation of Americans and Mexiby a band under the leader Canales, as his body was cans at Ceralvo. It is conjectured that he was killed left letters dating from November, 1846, which were discovered, pierced with lances, a few days later. He printed in the "Woodstock Letters" (XVII, 149–50,

152-55, 157-59).

DE BACKER-SOMMERVOGEL, Bibliothèque, VI, 1689; APPLETONS' Cyclopedia of American Biography (New York, 1888), s. v. N. A. WEBER. Reynolds (GREENE), THOMAS, VENERABLE. See ROE, BARTHOLOMEW, VENERABLE.

Reynolds (RAINOLDS, RAYNOLDS, REGINALDUS), WILLIAM, b. at Pinhorn near Exeter, about 1544; d. at Antwerp, 24 August, 1594, the second son of Richard Rainolds, and elder brother of John Rainolds, one of the chief Anglican scholars engaged on the "Authorized Version" of the Bible. Educated at Winchester School, he became fellow of New College, Oxford (1560-1572). He was converted partly by the controversy between Jewel and Harding, and partly by the personal influence of Dr. Allen. In 1575 he made a public recantation in Rome, and two years later went to Douai to study for the priesthood. He removed with the other collegians from Douai to Reims in 1578 and was ordained priest at Chalons in April, 1580. He then remained at the college, lecturing on Scripture and Hebrew, and helping Gregory Martin in translating the Reims Testament. Some years before his death he had left the college to become chaplain to the Beguines at Antwerp. He translated several of the writings of Allen and Harding into Latin and wrote a "Refutation" of Whitaker's attack on the Reims version (Paris, 1583); "De justa reipublicæ christianæ in reges impios et hæreticos authoritate" (Paris, 1590), under the name of Rossæus; a treatise on the Blessed Sacrament (Antwerp, 1593); "Calvino-Turcismus" (Antwerp, 1597).

KIRBY, Annals of Winchester College (London, 1892); FOSTER, Alumni Oxonienses (Oxford, 1891); Douay Diaries (London, 1878): WOOD, Athena Oxonienses (London, 1813); PITTS, De illustribus Anglia scriptoribus (Paris, 1619); DODD, Church History, II (Brussels vere Wolverhampton, 1737-42); GILLOW in Biog, Dict. Eng. Cath., s. v.; RIGG in Dict. Nat. Biog., s. v. Rainolds. EDWIN BURTON.

Rhætia, PREFECTURE APOSTOLIC OF (RHÆTORUM), in Switzerland, includes in general the district occupied by the Catholics belonging to the RhætoRomanic race in the canton of the Grisons (Graubünden). The prefecture is bounded on the north by the Prättigau, on the south by Lombardy, on the east by the Tyrol, on the west by the cantons of Tessin (Ticino), Uri, and Glarus. During the sixteenth century the greater part of the inhabitants of the Grisons became Calvinists. In 1621 Paul V, at the entreaty of Bishop John Flugi of Coire (Chur) and Archduke Leopold of Austria, sent thither Capuchin missionaries from Brixen in the Tyrol; the first superior was P. Ignatius of Cosnigo, who resided in the mission (1621-45) and conducted it under the title of prefect Apostolic. The best known of the missionaries is St. Fidelis of Sigmaringen, who was martyred. After the death of P. Ignatius the mission was cared for by the Capuchin province of Brixen, represented in the mission by a sub-prefect. For a long time after the suppression of the religious orders by Napoleon, the mission was without an administrator; upon the restoration of the order, Capuchins from various provinces were sent into the mission. At present it is under the care of Capuchins of the Roman province. It has 22 parishes, in three of which the majority of inhabitants speak Italian; 52 churches and chapels; 40 schools for boys and girls; 7200 Catholics; 25 Capuchins. The prefect Apostolic lives at Sagens.

BÜCHI, Die kath. Kirche in der Schweiz (Munich, 1902), 89; Missiones Catholica (Rome, 1907), 103; MAYER, Gesch. des Bistums Chur (Stans, 1907), not yet completed. JOSEPH LINS.

Rhaphanæa, a titular see in Syria Secunda, suffragan of Apamca. Rhaphanæa is mentioned in ancient times only by Josephus (Bel. Jud., VII, 5, 1), who says that in that vicinity there was a river which flowed six days and ceased on the seventh, probably an intermittent spring now called Fououar ed-Deir, near Rafanich, a village of the vilayet of Alep in the valley of the Oronte. The ancient name was preserved. At the time of Ptolemy (V, 14, 12), the Third Legion (Gallica) was stationed there. Hierocles (Synecdemus,

712,8) and Georgius Cyprius, 870 (Gelzer, "Georgi Cyprii descriptio orbis romani”, 44) mention it among the towns of Syria Secunda. The crusaders passed through it at the end of 1099; it was taken by Baldwin and was given to the Count of Tripoli ("Historiens des croisades", passim; Rey in "Bulletin de la Société des antiquaires de France", Paris, 1885, 266). The only bishops of Rhaphanæa known are (Le Quien, "Oriens christianus", II, 921): Bassianus, present at the Council of Nicæa, 325; Gerontius at Philippopolis, 344; Basil at Constantinople, 381; Lampadius at Chalcedon, 451; Zoilus about 518; Nonnus, 536. The see is mentioned as late as the tenth century in the "Notitia episcopatuum" of Antioch (Vailhé, "Echos d'Orient", X, 94). SMITH, Dict. of Gr. and Rom. geogr., s. v.; MÜLLER, notes on Ptolemy, ed. DIDOT, I, 973.

Rheims. See REIMS.

S. PÉTRIDÈS.

Rheinberger, JOSEPH GABRIEL, composer and organist, b. at Vaduz, in the Principality of Lichtenstein, Bavaria, 17 March, 1839; d. at Munich, 25 Nov., 1901. When seven years old, he already served as organist in his parish church, and at the age of eight composed a mass for three voices. After enjoying for a short time the instruction of Choirmaster Schmutzer in Feldkirch, he attended the conservatory at Munich from 1851 to 1854, and finished his musical education with a course under Franz Lachner. In 1859 he was appointed professor of the theory of music and organ at the conservatory, a position which he held until a few months before his death. Besides his duties as teacher he acted successively as organist at the court Church of St. Michael, conductor of the Munich Oratorio Society, and instructor of the solo artists at the royal opera. In 1867 he received the title of royal professor, and became inspector of the newly established royal school for music, now called the Royal Academy of Music. In 1877 he was promoted to the rank of royal court conductor, which position carried with it the direction of the music in the royal chapel. Honoured by his prince with the title of nobility and accorded the honorary degree of Doctor of Philosophy by the Munich University, Rheinberger for more than forty years wielded, as teacher of many of the most gifted young musicians of Europe and America, perhaps more influence than any of his contemporaries. As a composer he was remarkable for his power of invention, masterful technique, and a noble, solid style. Among his two hundred compositions are oratorios (notably "Christoforus" and "Monfort"); two operas; cantatas for soli, chorus, and orchestra ("The Star of Bethlehem", "Toggenburg", "Klärchen auf Eberstein" etc.); smaller works for chorus and orchestra; symphonies ("Wallenstein"), overtures, and chamber music for various combinations of instruments. Most important of all his instrumental works are his twenty sonatas for organ, the most notable productions in this form since Mendelssohn. Rheinberger wrote many works to liturgical texts, namely, twelve masses (one for double chorus, three for four voices a cappella, three for women's voices and organ, two for men's voices, and one with orchestra), a requiem, Stabat Mater, and a large number of motets, and smaller pieces. Rheinberger's masses rank high as works of art, but some of them are defective in the treatment of the text. Joseph Renner, Jr., has recently remedied most of these defects, and made the masses available for liturgical purposes.

KRAYER, Joseph Rheinberger (Ratisbon, 1911); RENNER Rheinberger's Messen in Kirchen-musikalisches Jahrbuch (Ratisbon, 1909). JOSEPH OTTEN.

Rhesæna, titular see in Osrhoene, suffragan Edessa. Rhesana (numerous variations of the name