for the admiration of tourists, the vast church, cloister, tomb of Clement VI, and Clementine Tower. The feast-day of St. Robert is 24 April.

LABBE, Bibl. nova, II, 637, 646, 659; Acta SS., April, III, 318-34; MABILLON, Acta S.O.S. Benedicti, VI, ii, 188-222; Annales O.S. Benedicti, V, 1-9, 80-110; BRANCHE, Les monastères d'Auvergne, 97-117, 129-44; MOSNIER, Les Saints d'Auvergne, I (Paris, 1900), 412-47. A. FOURNET.

Robert Johnson (Richardson), BLESSED. THOMAS FORD, Blessed.

See

Robert of Arbrissel, itinerant preacher, founder of Fontevrault, b. c. 1047 at Arbrissel (now Arbressec) near Rhétiers, Brittany; d. at Orsan, probably 1117. Robert studied in Paris during the pontificate of Gregory VII, perhaps under Anselm of Laon and later displayed considerable theological knowledge. The date and place of his ordination are unknown. In 1089 he was recalled to his native Diocese of Rennes by Bishop Sylvester de la Guerche, who desired to reform his flock. As archpriest, Robert devoted himself to the suppression of simony, lay investiture, clerical concubinage, irregular marriages, and to the healing of feuds. This reforming zeal aroused such enmity that upon Sylvester's death in 1093, Robert was compelled to leave the diocese. He went to Angers and there commenced ascetic practices which he continued throughout his life. In 1095 he became a hermit in the forest of Craon (s. w. of Laval), living a life of severest penance in the company of Bernard, afterwards founder of the Congregation of Tiron, Vitalis, founder of Savigny, and others of considerable note. His piety, eloquence, and strong personality attracted many followers, for whom in 1096 he founded the monastery of Canons Regular of La Roé, becoming himself the first abbot. In the same year Urban II summoned him to Angers and appointed him a "preacher (seminiverbus, cf. Acts 17, 18) second only to himself with orders to travel everywhere in the performance of this duty" (Vita Baldrici).

There is no evidence that Robert assisted Urban to preach the Crusade, for his theme was the abandonment of the world and especially poverty. Living in the utmost destitution, he addressed himself to the poor and would have his followers known only as the "poor of Christ", while the ideal he put forward was "In nakedness to follow Christ naked upon the Cross". His eloquence, heightened by his strikingly ascetic appearance, drew crowds everywhere. Those who desired to embrace the monastic state under his leadership he sent to La Roé, but the Canons objected to the number and diversity of the postulants, and between 1097 and 1100 Robert formally resigned his abbacy, and founded Fontevrault (q. v.). His disciples were of every age and condition, including even lepers and converted prostitutes. Robert continued his missionary journeys over the whole of Western France till the end of his life, but little is known of this period. At the Council of Poitiers, Nov., 1100, he supported the papal legates in excommunicating Philip of France on account of his lawless union with Bertrade de Montfort; in 1110 he attended the Council of Nantes. Knowledge of his approaching death caused him to take steps to ensure the permanence of his foundation at Fontevrault. He imposed a vow of stability on his monks and summoned a Chapter (September, 1116) to settle the form of government. From Hautebruyère, a priory founded by the penitent Bertrade, he went to Orsan, another priory of Fontevrault, where he died. The "Vita Andrea" gives a detailed account of his last year of life.

Robert was never canonized. The accusation made against him by Geoffrey of Vendôme of extreme indiscretion in his choice of exceptional ascetic practices (see

P. L., CLVII, 182) was the source of much controversy during the seventeenth and eighteenth centuries. Other evidence of eccentric actions on Robert's part and scandals among his mixed followers may have helped to give rise to these rumors. The Fontevrists did everything in their power to discredit the attacks on their founder. The accusatory letters of Marbodius of Rennes and Geoffrey of Vendôme were without sufficient cause declared to be forgeries and the MS. letter of Peter of Saumur was made away with, probably at the instigation of Jeanne Baptiste de Bourbon, Abbess of Fontevrault. This natural daughter of Henry IV applied to Innocent X for the beatification of Robert, her request being supported by Louis XIV and Henrietta of England. Both this attempt and one made about the middle of the nineteenth century failed, but Robert is usually given the title of "Blessed". The original recension of the Rule of Fontevrault no longer exists; the only surviving writing of Robert is his letter of exhortation to Ermengarde of Brittany (ed. Petigny in "Bib. de l'école des Chartes", 1854, V, iii).

Acta SS., Feb., III, 593 sqq., contains two ancient lives by BALDRIC of Dol and the monk ANDREW; PETIGNY, Robert d'Arbissel et Geffroi de Vendôme in Bib, de l'école des Chartes; WALTER, Ersten Wanderprediger Frankreichs, I (Leipzig, 1903), a modern scientific book; IDEM, Excurs, II (1906); BOEHMER in Theologische Literaturzeitung, XXIX, col. 330, 396, a hostile review. RAYMUND WEBSTER.

Robert of Courçon (DE CURSONE, DE CURSIM, CURSUS, etc.), cardinal, b. at Kedleston, England; d. at Damietta, 1218. After having studied at Oxford, Paris, and Rome, he became in 1211 Chancellor of the University of Paris; in 1212 he was made Cardinal of St. Stephen on the Cælian Hill; in 1213 he was appointed legate a latere to preach the crusade, and in 1215 was placed at the head of a commission to inquire into the errors prevalent at the University of Paris. He took an active part in the campaign against heresy in France, and accompanied the army of the Crusaders into Egypt as legate of Honorius III. He died during the siege of Damietta. He is the author of several works, including a "Summa" devoted to questions of canon law and ethics and dealing at length with the question of usury. His interference in the affairs of the University of Paris, in the midst of the confusion arising from the introduction of the Arabian translations of Aristotle, resulted in the proscription (1215) of the metaphysical as well as the physical treatises of the Stagyrite, together with the summaries thereof (Summa de eisdem). At the same time, his rescript (Denifle, "Chartul. Univ. Paris", I, 78) renews the condemnation of the Pantheists, David of Dinant, and Amaury of Bene, but permits the use, as texts, of Aristotle's "Ethics" and logical treatises. The rescript also contains several enactments relating to academic discipline. DENIFLE, Chartul. Univ. Paris, I (Paris, 1889), 72, 78; DE WULF, Hist. of Medieval Phil., tr. COFFEY (New York, 1909), 252. WILLIAM TURNER.

Robert of Geneva, antipope under the name of Clement VII, b. at Geneva, 1342; d. at Avignon, 16 Sept., 1394. He was the son of Count Amadeus III. Appointed prothonotary Apostolic in 1359, he became Bishop of Thérouanne in 1361, Archbishop of Cambrai in 1368, and cardinal 30 May, 1371. As papal legate in Upper Italy (1376–78), in order to put down a rebellion in the Pontifical States, he is said to have authorized the massacre of 4000 persons at Cesena, and was consequently called "the executioner of Cesena". Elected to the papacy at Fondi, 20 Sept., 1378, by the French cardinals in opposition to Urban VI, he was the first antipope of the Great Schism. France, Scotland, Castile, Aragon, Navarre, Portugal, Savoy, some minor German states, Denmark, and Norway acknowledged his authority. Unable to maintain himself in Italy he took up his residence at Avignon, where he became completely dependent

Robert of Jumièges, Archbishop of Canterbury (1051-2). Robert Champart was a Norman monk of St. Ouen at Rouen and was prior of that house when in 1037 he was elected Abbot of Jumièges. As abbot he began to build the fine Norman abbey-church, and at this time he was able to be of service to St. Edward the Confessor, then an exile. When Edward returned to England as king in 1043 Robert accompanied him and was made Bishop of London in 1044. In this capacity he became the head of the Norman party in opposition to the Saxon party under Godwin, and exerted supreme influence over the king. In 1051 Robert was appointed Archbishop of Canterbury and went to Rome for his pall, but the appointment was very unpopular among the English clergy who resented the intrusion of a foreigner into the metropolitan see. For a time he was successful in opposing Godwin even to the extent of instigating his exile, but when Godwin returned in 1052 Robert fled to Rome and was outlawed by the Witenagemot. The pope reinstated him in his see, but he could not regain possession of it, and William of Normandy made his continued exclusion one of his pretexts for invading England. The last years of his life were spent at Jumièges, but the precise date of his death has not been ascertained, though Robert de Torigni states it as 26 May, 1055. The valuable liturgical MS. of the 'Missal of Robert of Jumièges", now at Rouen, was given by him, when Bishop of London to the abbey at Jumièges.

Anglo-Saxon Chronicle, ed. THORPE, R. S. (London,

1861); Vita Eadwardi in LUARD, Lives of Edward the Confessor, R. S. (London, 1858); WILLIAM OF MALMESBURY, Gesta Pontificum: P. L., CXLI, 1441, giving one of his charters; WILSON, The Missal of Robert of Jumièges (London, 1896); Hook, Lives of the Archbishops of Canterbury (London, 1865-75); HUNT in Dict. Nat. Biog.; SEARLE, Anglo-Saxon Bishops, Nobles, and Kings (Cambridge, 1899); Obituary of the Abbey of Jumièges in Recueil des Historiens, XXIII (Rouen, 1872), 419.

EDWIN BURTON.

Robert of Lincoln. See GROSSETESTE.

The

Robert of Luzarches (Lus), b. at Luzarches near Pontoise towards the end of the twelfth century; is said to have been summoned to Paris by Philip Augustus who employed him in beautifying the city, and to have had a share in the work on Notre Dame. The real fame of this master is, however, connected with the cathedral of Notre Dame in Amiens. old cathedral was destroyed by fire in 1218 and Bishop Evrard de Fouilloy had it rebuilt in Gothic style. An inscription made in 1288 in the "labyrinth" of the floor (now removed) testified that the building had been begun in 1220, and names "Robert, called of Luzarches", as the architect, and as his successors, Thomas de Cormont and the latter's son. The work was completed in later centuries. Viollet-le-Duc sees a fact of great significance in the employment of the layman, Robert; but it is not accurate that in Romanesque times the architects were always bishops, priests, or monks; or, on the other hand, that since the Gothic period the Church relinquished the direction of church-building so entirely as is now believed. Robert was not long employed on the cathedral. Under the successor of Bishop Evrard, who apparently died in 1222, Cormont appears as the architect. Before 1240 the work had grown up to the vault. About 1270 Bishop Bernard put a choir window in the provisionally completed cathedral. An intended alteration of the original plan was not XIII.-7

used in the finished building, so that the whole re mains a splendid monument to Robert. In his day it was already called the "Gothic Parthenon". Gracefully built and better lighted than several of the large churches of France, there is yet, especially about the façade, a majestic severity. It is more spacious than Notre Dame in Paris and considerably larger than the cathedral of Reims. The former is effective through its quiet simplicity, which amounts to austerity; the latter is less rich in the modelling of choir, windows, and triforium. But Robert's creation became a standard far and near, through France and beyond, on account of the successful manner in which weight and strength are counterbalanced and of the consistently Gothic style. The design presents a middle aisle and two side aisles, though the choir has five aisles and the transept has the width of seven aisles. The choir is flanked by seven chapels; that in the centre (the Lady chapel) projecting beyond the others in French style. The majestic and harmonious interior is surpassed in beauty by few cathedrals. The nave is about 470 ft. in length, 164 ft. in breadth (213 ft. in the transept), and 141 ft. in height. A poet writes aptly, "Fabrica nil demi patitur nec sustinet addi" (It is not possible to add anything to or to take anything from it).

G. GIETMANN.

Robert of Melun (DE MELDUNO; MELIDENSIS; MELIDUNUS), an English philosopher and theologian, b. in England about 1100; d. at Hereford, 1167. He gets his surname from Melun, near Paris, where, after having studied under Hugh of St. Victor and probably Abelard, he taught philosophy and theology. Among his pupils were John of Salisbury and Thomas à Becket. Through the influence of the latter he was made Bishop of Hereford in 1163. Judging from the tributes paid him by John of Salisbury in the "Metalogicus" (P. L., CXCIX), Robert must have enjoyed great renown as a teacher. On the question of Universals, which agitated the schools in those days, he opposed the nominalism of Roscelin and seemed to favour a doctrine of moderate realism. His principal work, "Summa Theologiæ" or "Summa Sententiarum" is still in MS., except portions which have been published by Du Boulay in his "Historia Univ. Paris", ii, 585 sqq. He also wrote "Quæstiones de Divina Pagina" and "Quæstiones de Epistolis Pauli", both of which are kept in the Bibliothèque Nationale. Those who have examined the "Summa" pronounce it to be of great value in tracing the history of scholastic doctrines.

Materials for the History of Thomas Becket in Rer. Britt. SS. contains valuable data; DE WULF, Hist. of Medieval Phil., tr. COFFEY (New York, 1909), 210; HAURÉAU, Hist. de la phil, scol. (Paris, 1872), 490 sqq. WILLIAM TURNER.

Robert of Molesme, SAINT, b. about the year 1029, at Champagne, France, of noble parents who bore the names of Thierry and Ermengarde; d. at Molesme, 17 April, 1111. When fifteen years of age, he commenced his novitiate in the Abbey of Montierla-Celle, or St. Pierre-la-Celle, situated near Troyes, of which he became later prior. In 1068 he succeeded Hunaut II as Abbot of St. Michael de Tonnerre, in the Diocese of Langres. About this time a band of seven anchorites who lived in the forest of Collan, in the same diocese, sought to have Robert for their chief, but the monks, despite their constant resistance to his authority, insisted on keeping their abbot who enjoyed so great a reputation, and was the ornament of their house. Their intrigues determined Robert to resign his charge in 1071, and seek refuge in the monastery of Montier-la-Celle. The same year he was placed over the priory of St. Ayoul de Provins, which depended on Montier-la-Celle. Meantime two of the hermits of Collan went to Rome and besought Gregory VII to give them the prior of Provins for their supe

rior. The pope granted their request, and in 1074 Robert initiated the hermits of Collan in the monastic life. As the location at Collan was found unsuitable, Robert founded a monastery at Molesme in the valley of Langres at the close of 1075. To Molesme as a guest came the distinguished canon and doctor (écolâtre) of Reims, Bruno, who, in 1082, placed himself under the direction of Robert, before founding the celebrated order of the Chartreux. At this time the primitive discipline was still in its full vigour, and the religious lived by the labour of their hands. Soon, however, the monastery became wealthy through a number of donations, and with wealth, despite the vigilance of the abbot, came laxity of discipline. Robert endeavoured to restore the primitive strictness, but the monks showed so much resistance that he abdicated, and left the care of his community to his prior, Alberic, who retired in 1093. In the following year he returned with Robert to Molesme. On 29 Nov., 1095, Urban II confirmed the institute of Molesme. In 1098 Robert, still unable to reform his rebellious monks, obtained from Hugues, Archbishop of Lyons and Legate of the Holy See, authority to found a new order on new lines. Twenty-one religious left Molesme and set out joyfully for a desert called Citeaux in the Diocese of Chalons, and the Abbey of Citeaux (q. v.) was founded 21 March, 1098.

Left to themselves, the monks of Molesme appealed to the pope, and Robert was restored to Molesme, which thereafter became an ardent centre of monastic life. Robert died 17 April, 1111, and was buried with great pomp in the church of the abbey. Pope Honorius III by Letters Apostolic in 1222 authorized his veneration in the church of Molesme, and soon after the veneration of St. Robert was extended to the whole Church by a pontifical Decree. The feast was fixed at first on 17 April, but later it was transferred to 29 April. The Abbey of Molesme existed up to the French Revolution. The remains of the holy founder are preserved in the parish church.

Vita S. Roberti, Abbatis Molismensis, auctore monacho molismensi sab Adone, abb. sec. XII; Exordium Cisterciensis Cenobii; CUIGNARD, Les Monuments primitifs de la Règle Cistercienne (Dijon, 1878); WILLIAM OF MALMESBURY, Bk. I, De rebus gestis Anglorum, P. L., CLXXIX; LAURENT, Cart. de Molesme, Bk. I (Paris, 1907). F. M. GILDAS.

Robert of Newminster, SAINT, b. in the district of Craven, Yorkshire, probably at the village of Gargrave; d. 7 June, 1159. He studied at the University of Paris, where he is said to have composed a commentary on the Psalms; became parish priest at Gargrave, and later a Benedictine at Whitby, from where, with the abbot's permission, he joined the founders of the Cistercian monastery of Fountains. About 1138 he headed the first colony sent out from Fountains and established the Abbey of Newminster near the castle of Ralph de Merlay, at Morpeth in Northumberland. During his abbacy three colonies of monks were sent out; monasteries were founded: Pipewell (1143), Roche (1147) and Sawley (1148). Capgrave's life tells that an accusation of misconduct was brought against him by his own monks and that he went abroad (1147-8), to defend himself before St. Bernard, but doubt has been cast upon the truth of this story, which may have arisen from a desire to associate the English saint personally with the greatest of the Cistercians. His tomb in the church of Newminster became an object of pilgrimage; his feast is kept on 7 June.

Acta SS., June, II, 47-8; DALGAIRNS, The Cistercian Saints of England (London, 1844); HARDY, Descriptive Catalogue, II, 282; MÜLLER, Hl. Robert von Newminster in Cistercienser Chronik, V (Mehrerau, 1893); Chartularium Abbatia de Novo Monasterio (Surtees Soc., 1878). RAYMUND WEBSTER.

Robert Pullus (PULLEN, PULLAN, PULLY), cardinal, English philosopher and theologian, of the twelfth century, b. in England about 1080; d. 114750. He seems to have studied in Paris in the first

decades of the twelfth century. In 1153 he began to teach at Oxford, being among the first of the celebrated teachers in the schools which were afterwards organized into the University of Oxford. After the death of Henry II he returned to Paris; thence he went to Rome, where he was appointed cardinal and Chancellor of the Apostolic See. His influence was always on the side of orthodoxy and against the encroachments of the rationalistic tendency represented by Abelard. This we know from the biography of St. Bernard written by William of St. Thierry, and from his letters. Robert wrote a compendium of theology, entitled "Sententiarum Theologicarum Libri Octo", which, for a time, held its place in the schools of Western Europe as the official text book in theology. It was, however, supplanted by the "Libri Sententiarum" of Peter the Lombard, compared with whom Robert seems to have been more inclined to strict interpretation of ecclesiastical tradition than to yield to the growing demands of the dialectical method in theology and philosophy. The Lombard, however, finally gained recognition and decided the fate of scholastic theology in the thirteenth century. Robert's "Summa" was first published by the Benedictine Dom Mathoud (Paris, 1655). It is reprinted in Migne (P. L., CLXXXVI, 639 sqq.). HAURÉAU, Hist. de la phil. scol., I (Paris, 1872), 483 sqq. WILLIAM TURNER.

Roberts, JOHN, VENERABLE, first Prior of St. Gregory's, Douai (now Downside Abbey), b. 1575-6; martyred 10 December, 1610. He was the son of John and Anna Roberts of Trawsfynydd, Merionethshire, N. Wales. He matriculated at St. John's College, Oxford, in February, 1595-6, but left after two years without taking a degree and entered as a law student at one of the Inns of Court. In 1598 he travelled on the continent and in Paris, through the influence of a Catholic fellow-countryman, was converted. By the advice of John Cecil, an English priest who afterwards became a Government spy, he decided to enter the English college at Valladolid, where he was admitted 18 October, 1598. The following year, however, he left the college for the Abbey of St. Benedict, Valladolid; whence, after some months, he was sent to make his novitiate in the great Abbey of St. Martin at Compostella where he made his profession towards the end of 1600. His studies completed he was ordained, and set out for England 26 December, 1602. Although observed by a Government spy, Roberts and his companions succeeded in entering the country in April, 1603; but, his arrival being known, he was arrested and banished on 13 May following. He reached Douai on 24 May and soon managed to return to England where he laboured zealously among the plague-stricken people in London. In 1604, while embarking for Spain with four postulants, he was again arrested, but not being recognized as a priest was soon released and banished, but returned again at once. On 5 November, 1605, while Justice Grange was searching the house of Mrs. Percy, first wife of Thomas Percy, who was involved in the Gunpowder Plot, he found Roberts there and arrested him. Though acquitted of any complicity in the plot itself, Roberts was imprisoned in the Gatehouse at Westminster for seven months and then exiled anew in July, 1606.

This time he was absent for some fourteen months, nearly all of which he spent at Douai where he founded a house for the English Benedictine monks who had entered various Spanish monasteries. This was the beginning of the monastery of St. Gregory at Douai which still exists as Downside Abbey, near Bath, England. In October, 1607, Roberts returned to England, was again arrested in December and placed in the Gatehouse, from which he contrived to escape after some months. He now lived for about a year in London and was again taken some time before May,

1609, in which month he was taken to Newgate and would have been executed but for the intercession of de la Brodérie, the French ambassador, whose petition reduced the sentence to banishment. Roberts again visited Spain and Douai, but returned to England within a year, knowing that his death was certain if he were again captured. This event took place on 2 December, 1610; the pursuivants arriving just as he was concluding Mass, took him to Newgate in his vestments. On 5 December he was tried and found guilty under the Act forbidding priests to minister in England, and on 10 December was hanged, drawn, and quartered at Tyburn. The body of Roberts was recovered and taken to St. Gregory's, Douai, but disappeared during the French Revolution. Two fingers are still preserved at Downside and Erdington Abbeys respectively and a few minor relics exist. At Erdington also is a unique contemporary engraving of the martyrdom which has been reproduced in the "Downside Review" (XXIV, 286). The introduction of the cause of beatification was approved by Leo XIII in his Decree of 4 December, 1886.

The earlier accounts given by CHALLONER, DOD (DODD), PLOWDEN, and FOLEY are misleading, as they confound John Roberts the Benedictine with an earlier priest of the same name. This has been shown conclusively by CAMM, whose work is the best on the subject. YEPES, Coronica general de la Orden de San Benito, IV (Valladolid, 1613), folios 58-63; POLLEN, Acts of English Martyrs (London, 1891), 143-70; CAMM, A Benedictine Martyr in England, of Dom John Roberts O.S.B. (London, 1897); IDEM, The Martyrdom of V. John Roberts in Downside Review, XXIV, 286; BISHOP, The Beginning of Douai Convent and The First Prior of St. Gregory's in Downside Review, XVI, 21; XXV, 52; FULLERTON, Life of Luisa de Carvajal (London, G. ROGER HUDLESTON.

Being the Life

1873).

Robert Salt, BLESSED. See THOMAS JOHNSON, BLESSED.

Robertson, JAMES BURTON, historian, b. in London 15 Nov., 1800; d. at Dublin 14 Feb., 1877, son of Thomas Robertson, a landed proprietor in Grenada, West Indies, where he spent his boyhood. In 1809 his mother brought him to England, and placed him at St. Edmund's College, Old Hall (1810), where he remained nine years. In 1819 he began his legal studies, and in 1825 was called to the bar, but did not practise. For a time he studied philosophy and theology in France under the influence of his friends Lamennais and Gerbet. In 1835 he published his translation of Frederick Schlegel's "Philosophy of History", which passed through many editions. From 1837 to 1854 he lived in Germany or Belgium. During this time he translated Möhler's "Symbolism", adding an introduction and a life of Möhler. This work considerably influenced some of the Oxford Tractarians. In 1855 Dr. Newman nominated Robertson as professor of geography and modern history in the Catholic University of Ireland. In this capacity he published two series of lectures (1859 and 1864), as well as "Lectures on Edmund Burke"

(1869), and a translation of Dr. Hergenrother's "Anti Janus" (1870) to which he prefixed a history of Gallicanism. He also wrote a poem, "The Prophet Enoch" (1859), and contributed several articles to the "Dublin Review". His services to literature obtained for him a pension from the Government in 1869, and the degree of Doctor of Philosophy from Pius IX (1875). He is buried in Glasnevin cemetery. Tablet (24 Feb., 1877); GILLOW in Bibl. Dict. Eng. Cath.; The Edmundian, II, no. 8 (1895). EDWIN BURTON.

Robinson, CHRISTOPHER, VENERABLE, martyr, b. at Woodside, near Westward, Cumberland, date unknown; executed at Carlisle, 19 Aug., 1598. He was admitted to the English College at Reims in 1589, and was ordained priest and sent on the mission in 1592. Two years later he was a witness of the condemnation and execution of the venerable martyr John Boste(q. v.) at Durham, and wrote a very graphic account of this, which has been printed from a seventeenth-century transcript in the first volume of the "Catholic R

Society's Publications" (London, 1905), pp. 85-92. His labours seem to have been mainly in Cumberland and Westmoreland; but nothing is known about them. Eventually he was arrested and imprisoned at Carlisle, where Bishop Robinson, who may have been a relative, did his best to persuade him to save his life by conforming; but the priest remained constant, and being condemned, under 27 Eliz., c. 2, for being a priest and coming into the realm, suffered the last penalty with such cheerful constancy that his death was the occasion of many conversions. CHALLONER, Missionary Priests, I, no. 114; GILLOW, Bibl. Dict. Eng. Cath., s. v.; WILSON in Victoria History of Cumberland, II (London, 1905), 87. JOHN B. WAINEWRIGHT. See WILCOX,

JOHN,

Robinson, ROBERT, VENERABLE.

VENERABLE.

Robinson, WILLIAM CALLYHAN, jurist and educator, b. 26 July, 1834, at Norwich, Conn.; d. 6 Nov., 1911, at Washington, D. C. After preparatory studies at Norwich Academy, Williston Seminary, and Wesleyan University, he entered Dartmouth College from which he was graduated in 1854. He then entered the Theological Seminary of the Protestant Episcopal Church, was graduated in 1857, and ordained to the Episcopalian Ministry, in which he served first_at Pittston, Pa. (1857-8), and then at Scranton, Pa. (1859-62). He was received into the Catholic Church in 1863, was admitted to the Bar in 1864, and was lecturer and professor in law in Yale University (1869-95). For two years (1869-71) he was judge of the City Court and later (1874-6) judge of the Court of Common Pleas at New Haven, Conn. In 1874 also he served as member of the Legislature. From Dartmouth College he received (1879) the degree LL.D., and from Yale University the degree M.A. (1881). He married, 2 July, 1857, Anna Elizabeth Haviland and, 31 March, 1891, Ultima Marie Smith. His thorough knowledge of law made him eminent as a teacher and enabled him to render important service to the Church. In 1895 he was appointed professor in the Catholic University of America, where he organized the School of Social Sciences and remained as Dean of the School of Law until his death. Besides articles contributed to various periodicals, he wrote: "Life of E. B. Kelly" (1855); "Notes of Elementary Law" (1876); "Elementary Law" (Boston, 1876); "Clavis Rerum" (1883); "Law of Patents" (3 vols., Boston, 1890); "Forensic Oratory" (Boston, 1893); "Elements of American Jurisprudence" (Boston, 1900). Review (Dec., 1911).

Catholic University Bulletin (Deo., 1911); Catholic Educational E. A. PACE.

Rocaberti, JUAN TOMÁS DE, theologian, b. of a noble family at Perelada, in Catalina, c. 1624; d. at Madrid, 13 June, 1699. Educated at Gerona he entered the Dominican convent there, receiving the habit in 1640. His success in theological studies at the convent of Valencia secured for him the chair of provincial of Aragon, and in 1670 the General Chapter theology in the university. In 1666 he was chosen elected him general of the order. He became endeared to all who came in contact with him. No one, perhaps, held him in greater esteem than Clement X.

The celebrated Dominican Contenson dedicated to him his "Theologia mentis et cordis". He obtained the canonization of Sts. Louis Bertrand and Rose of Lima, the solemn beatification of Pius V, and the annual celebration in the order of the feast of Bl. Albert the Great and others. In 1676 he was appointed by Charles II first Archbishop of Valencia and then governor of that province. In 1695 he was made inquisitor-general of Spain.

Rocaberti is best known as an active apologist of the papacy against Gallicans and Protestants. His first work in this sense was "De Romani pontificis auctoritate" (3 vols., Valentia, 1691-94). His most ant work is the "Bibliotheca Maxima Ponti

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