according to a special rule, must end with the same verse as the first; this repeated verse, which they called "palinodie", gave the name of "Palinod" to the confraternity. Malherbe took the prize in 1555; Pierre Corneille competed in 1633, but does not seem to have been crowned; Jacqueline Pascal received the prize in 1640; Thomas Corneille in 1641. The threevolume Bible, finished at the end of the twelfth century for the Chapter of Rouen, is one of the finest specimens of caligraphy of the Middle Ages. A copy of the "Chroniques de Normandie", made at Rouen about 1450 for the aldermen and given to Colbert in 1682 for the royal library, is illustrated with ten miniatures which are among the most beautiful productions of the fifteenth century. The finest copy extant of the "Chroniques de Monstrelet" was made at Rouen and contains drawings of the greatest importance for the history of the fifteenth century. The manuscripts, written in the sixteenth century by order of Cardinal George d'Amboise, who brought back with him the most beautiful manuscripts from the royal library of Naples, compare favourably with those of the best Italian masters.

Besides those already mentioned, many saints are connected with the history of the Diocese of Rouen or are the objects there of special devotion: St. Severus (sixth century) who perhaps was the Bishop of Avranches and whose relics are preserved at the cathedral of Rouen; St. Austreberta, Benedictine abbess (seventh century); St. Sidonius, of Irish origin (seventh century); the hermit St. Clair, of Vexin, martyr of the ninth century; St. Lawrence O'Toole, Archbishop of Dublin, died at Eu in the diocese 1180; Blessed Joan of Arc was imprisoned at Rouen in the tower constructed in 1206 by King Philip Augustus, and was burned in the old market place 31 May, 1431, after her so-called abjuration at the cemetery of St. Ouen; St. John Baptist de la Salle, who established the first novitiate of the Brothers of the Christian Schools at St. Yon near Rouen in 1705 and died at Rouen in 1719. The saints given to the diocese by Fontenelle and Jumièges must also be mentioned. The saints of Fontenelle are: the founder, St. Wandrille (Wandregesilus) (570-667); the abbots St. Bain (about 729), St. Wando (742-756); St. Gerbold (d. 806); St. Ansegisus (823-833), who compiled the capitularies or statutes of Charlemagne and Louis the Pious; St. Gerard (1008-31); and the monks St. Gond (d. about 690); St. Erembert, who became, about 657, Bishop of Toulouse; St. Wulfram, Archbishop of Sens and apostle of the Frisians (d. in 720); St. Agatho; St. Désiré; St. Sindoard; St. Condé (second half of the seventh century); St. Erbland or Hermeland, who died in 715 after founding the monastery of Hindre (Indret) in the Diocese of Nantes; St. Erinhard (d. 739); St. Hardouin (d. 811). The saints of Jumièges are: the founder, St. Philcert (675); St. Aicadre (d. 687), and St. Gontard (1072-95). The distinguished natives of the diocese should also be mentioned: the two Corneille brothers; the philosopher, Fontenelle (1657-1757); the Jesuit, Brumoy (1688-1742), famous for his translations of Greek plays; the Jesuit, Gabriel Daniel (1649-1728), whose three-volume "History of France", published in 1713, is considered the first reliable and complete history of France; Cavelier de la Salle (1640-87), explorer of the Valley of the Mississippi; the Protestant theologian, Samuel Bochart (1599–1677), a famous Oriental scholar; the numerous Protestant family of Basnage, the most distinguished member of which, Jacques Basnage (1653-1723), is well known as a historian and diplomat; the liberal publicist, Armand Carrel (1800-36); Boildieu, the composer (1775-1834) and pupil of the cathedral music school of Rouen.

The principal pilgrimages of the archdiocese are: Our Lady of Salvation (Notre Dame de Salut), near Fécamp, which dates from the eleventh century; Our

Lady of Good Help (Notre Dame de Bon Secours) at Blosseville, a pilgrimage which existed in the thirteenth century; Our Lady of the Waves (Notre Dame des Flots) at St. Adresse, near the harbour of Havre, is a chapel built in the fourteenth century. Before the Law of 1901 directed against the religious orders, there were in the Diocese of Rouen, Benedictines, Jesuits, Dominicans, Franciscans, Picpusiens, Fathers of the Holy Ghost and of the Sacred Heart of Mary, and Brothers of the Christian Schools. Some religious orders for women originated in the diocese, of which the most important are the Sisters of Providence, a teaching order founded in Rouen in 1666 by the Minim Barré and the priest Antoine de Lahaye, and the Sisters of the Sacred Heart, hospitallers and teachers, founded at Ernemont in 1698 by Archbishop Colbert. The religious owned in the Diocese of Rouen at the end of the nineteenth century 6 infant asylums, 43 infant schools, 1 asylum for deaf-mutes, 5 orphanages for boys, 1 orphanage for children of both sexes, 28 girls' orphanages, 3 schools of apprenticeship, 7 societies for preservation, 1 house of correction, 38 hospitals, 1 dispensary, 26 houses of religious who care for the sick in their homes, 4 houses of convalescence, 2 homes for incurables, 1 asylum for the blind. In 1910 the Diocese of Rouen had 863,879 inhabitants, archdeaconeries, 45 deaneries, 16 first-class parishes, 47 second-class parishes, 599 succursal parishes, 53 curacies and about 800 priests.

5

La gran pontificale (Rouen, Paris, 1866); DUCHESNE, Fastes épiscopaur, II, 200-11; SAUVAGE, Elenchi episcoporum Rotomagensium in Anal. Boll. VIII (1889); FALLUE, Histoire politique et religieuse de l'église métropolitaine et du diocèse de Rouen (Rouen, 1850); VACANDARD, St Victrice évêque de Rouen (Paris, 1903); IDEM, Vie de St Ouen, évêque de Rouen (Paris, 1902); CHÉRUEL, Histoire de Rouen sous la domination anglaise au X Ve siècle (Rouen, 1840); THIERRY, Armorial des archevêques de Rouen (Rouen, 1864); LOTH, Histoire du cardinal de la Rochefoucauld et du diocèse de Rouen pendant la Révolution (Rouen, 1893); CLÉRAMBRAY, La Terreur à Rouen (Rouen, 1901); TOUGARD, Catalogue des saints du diocèse de Rouen (Rouen, 1897); IDEM, L'hagiographie Rouennaise in Revue catholique de Normandie, 1909; LONGNON, Pouillés de la province de Rouen (Paris, 1903); Palinods présentés au Puy de Rouen, ed. ROBLLARD DE BEAUREPAIRE (Rouen, 1896); GUIOT, Les trois siècles palinodiques ou histoire générale des palinods, ed. TOUGARD (Rouen, 1898); SARRAZIN, Histoire de Rouen d'après les miniatures des manuscrits (Rouen, 1904); Cook, The Story of Rouen (London, 1899); COLLETTE, Histoire du bréviaire de Rouen (Rouen, 1902); ENLART, Rouen (Paris, 1904); PERKINS, The Churches of Rouen (London, 1900); LAALAND, A Short Guide to Rouen (Rouen, 1907); CHEVALIER, Topobibl., 2618-28.

Gallia Christ. (nova) (1759), XI, 1-121, instr. 58; FISQUET,

GEORGES Goyau.

Rouen, SYNODS OF.-The first synod is generally believed to have been held by Archbishop SaintOuen about 650. Sixteen of its decrees, one against simony, the others on liturgical and canonical matters, are still extant. Pommeraye (loc. cit. infra.) and a few others place this synod in the second half of the ninth century. Later synods were presided over by: Archbishop St. Ansbert some time between 689-93; Archbishop Mauger in 1048; the papal legate Hermanfrid of Sitten at Lisieux in 1055, at which Archbishop Mauger of Rouen was deposed for his loose morals; Archbishop Maurilius in 1055, which drew up a creed against Berengarius of Tours to be subscribed to by all newly elected bishops; Archbishop John of Bayeux, one in 1072 and two in 1074, urging ecclesiastical reforms; Archbishop William in 1096, at which the decrees of the Council of Clermont (1095) were proclaimed; Archbishop Goisfred in 1118, at which the papal legate Conrad asked the assembled prelates and princes to support Gelasius II against Emperor Henry Vand his antipope, Burdinus (Gregory VIII); the same Archbishop in 1119, and the cardinal legate Matthew of Albano, in 1128, to enforce clerical celibacy; Archbishop Gualterus in 1190, and the papal legate Robert de Courçon, in 1214, to urge clerical reform. Other synods were held in 1223, 1231, 1278, 1313, 1321, 1335, 1342, 1445, and 1581. The synod held by Archbishop Colbert in 1699 condemned Fénelon's "Maximes des Saints". The last provincial synod was

held by Archbishop Bailleul in 1830; for its Acts see "Collectio Lacensis", IV, 513-36.

HEFELE, Conciliengesch.; BESSIN, Concilia Rotomagensis provincie (Rouen, 1717); POMMERAYE, S. Rotomag. Eccles. Concilia (Rouen, 1677). MICHAEL OTT.

Rouquette, ADRIEN, b. in Louisiana in 1813, of French parentage; d. as a missionary among the Choctaw Indians in 1887. The great passion of his youth was devotion to the Choctaw Indians. He was sent north in 1824 to divert his mind from his savage associates. In 1829 he was sent to France and finished his collegiate studies in Paris, Nantes, and Rennes, winning his baccalaureate in 1833. He returned to New Orleans, but refused to mingle in worldly pleasures, and spent much time alone or among his Indian friends. Later he returned to Paris to study law, but preferred literature, and returning to Louisiana, led a desultory life until 1842. He then made a third visit to France, where he published his first poetic essay, "Les Savannes". This

was well received and he returned to Louisiana to

become editor of "Le Propagateur Catholique" Ere long he found his true vocation and was ordained priest in 1845. Assigned to duty at the Cathedral of Saint Louis, at New Orleans, his eloquence crowded the building, and his holy life commanded the love and respect of all denominations. He served for fourteen years as a priest at New Orleans, then suddenly, in 1859, he severed all connection with civilization and made his home for twenty-nine years as a missionary among the Choctaw Indians on the banks of Bayou La Combe. As a result of his patient labours he won many converts to the Faith. Among his publications are: "La Thébiade de L'Amérique' "L'Antoniade", "La Nouvelle Atala", "Wild Flowers" S. B. ELDER.

Rousseau, JEAN-BAPTISTE, a French poet, b. in Paris, 16 April, 1670; d. at La Genette, near Brussels, 17 May, 1741. Although he was the son of a shoemaker, he was educated with the greatest care and made his studies at the Jesuit College of Louis le Grand, Paris. On account of his wit, he was admitted to the most exclusive salons. After a short sojourn in London, as private secretary to the French ambassador, Tallard, he frequented the irreligious society which gathered at the Temple, the evil influence of which caused his misfortunes. His first dramatic attempts were failures, but his epigrams gained him

JEAN-BAPTISTE ROUSSEAU

From a portrait by Rigaud

a great reputation. He was elected to the Academy of Inscriptions and Belles-Lettres in 1700. In 1710 he was accused of being the author of "Couplets infâmes", a libel of a most licentious character. Having retorted that they had been written by Saurin, he was sentenced by the Parlement to pay four thousand livres damages to Saurin, and soon after sent to exile. He went first to Switzerland, where he was sheltered by the French ambassador, Count de Luc, then to Vienna, to Prince Eugène's Court, and finally to Brussels. He tried several times to have the court's decision annulled, but failed because of the hostility of Voltaire and a few others. His works consist of: (1) a comedy

in prose, "Le café" (1694), two operas, "Jason" (1696) and "Vénus et Adonis" (1697), and five comedies in verse, only two of which were produced on the stage, "Le flatteur" (1696) and "Le capricieux" (1700); (2) four books of odes, the first being an adaptation of the Psalms, two books of allegories and a score of cantatas; (3) his epigrams, the best part of his work, which will secure his fame; (4) his letters. His works were repeatedly reprinted from 1710 to 1820. His lyrics are not esteemed now, but he is still regarded as the greatest epigrammatist of the eighteenth century.

BRUNETIÈRE, Manuel de l'hist. de la litt. française (Paris, 1899); FAGUET, Revue des cours et conférences (Paris, 1899-1900). LOUIS N. DELAMARRE.

family name is said

to have been Gra

tini or Grazini. One of his most important works was the sculptures for the Church of St. John Gualbertus (1505); these sculptures were injured during the siege of Florence, 1530.

The mutilated fragments, five reliefs from the life of the saint, are in the Bargello. Benedetto executed many tombs, chiefly architectural in design, with ornaments in sculpture. The

monument of Odde Altoviti, Church of SS. Apostoli, Florence, done in 1507, is by him; the monument of Piero Soderini in the choir, church of the Carmine, Florence; and others. Leo X sent to Card. Wolsey twelve terra cotta medallions by Rovezzano and the sculptor himself went to England in 1524. The cardinal engaged him upon a tomb for himself, but as he fell into disgrace before its completion, it was finished by the king's order. Charles I wished to be buried in it, but the tomb remained empty until the death of Nelson. Rovezzano is believed to have acquired prosperity in England. He returned to Florence in later life, and endured long years of blindness before his death. Further works are the altar of St. Denis in the S. Trinità, Florence; two altars in the church of the Badia; door of Badia; door of SS. Apostoli; a St. John in marble in the Duomo; and in the Bargello, marble niches from the Palazzo Cepparello and a chimney piece.

PERKINS, Tuscan Sculptors (London, 1886); SEMPER, Hervorragende Bildhauer, Architekten der Renaissance (Dresden, 1880); SINGER, Allgemeines Künstler Lexicon (Frankfort, 1901); BocCARDO, Nuova Enciclopedia (Turin, 1888).

M. L. HANDLEY.

Rowlands, RICHARD. See VERSTEGAN, RICHARD. Rowsham, STEPHEN, a native of Oxfordshire, entered Oriel College, Oxford, in 1572. He took orders in the English Church and was minister at the University Church about 1578, but becoming convinced of the truth of the Catholic religion he went to Reims (23 April, 1581), where he was ordained priest, and sent on the English mission (30 April, 1582). Being recognized almost immediately on his landing, he was apprehended and sent to the Tower, 19 May, 1582,

and remained a prisoner for more than three years, during half of which time (14 Aug., 1582, until 12 Feb., 1584) he was confined to the dungeon known as the "Little Ease". On the latter date he was transferred to the Marshalsea, from which prison he was carried into exile in the autumn of 1585. He arrived at Reims, 8 October, but set out for England again, 7 Feb., 1586. The field of his labours, which were continued for about a year, was in the west of England. He was taken at the house of the Widow Strange in Gloucestershire. His trial and martyrdom were at Gloucester in March, 1586-87.

Douay Diaries; Reg. Univ. Oron.; RISHTON, Diarium in TurriLondin; POLLEN, Acts of Eng. Martyrs (London, 1891); Prison Lists, II (Catholic Record Society).

Royal Declaration, THE.-This is the name most commonly given to the solemn repudiation of Catholicity which, in accordance with the provisions of the "Bill of Rights" (1689) and of "the Act of Succession" (1700), every sovereign succeeding to the throne of Great Britain was, until quite recently, required to make in the presence of the assembled Lords and Commons. This pronouncement has also often been called "the King's Protestant Declaration" or "the Declaration against Transubstantiation" and (but quite incorrectly) "the Coronation Oath". With regard to this last term it is important to notice that the later coronation oath, which for two centuries has formed part of the coronation service and which still remains unchanged, consists only of certain promises to govern justly and to maintain "the Protestant Reformed Religion established by Law". No serious exception has ever been taken by Catholics to this particular formula, but the Royal Declaration, on the other hand, was regarded for long years as a substantial grievance, constituting as it did an insult to the faith professed by many millions of loyal subjects of the British Crown. The terms of this Declaration, which from 1689 to 1910 was imposed upon the sovereign by statute, ran as follows: "I, A. B., by the grace of God King (or Queen) of England, Scotland and Ireland, Defender of the Faith, do solemnly and sincerely in the presence of God, profess, testify, and declare, that I do believe that in the Sacrament of the Lord's Supper there is not any Transubstantiation of the elements of bread and wine into the Body

and Blood of Christ at or after the consecration thereof by any person whatsoever: and that the invocation or adoration of the Virgin Mary or any other Saint, and the Sacrifice of the Mass, as they are now used in the Church of Rome, are superstitious and idolatrous. And I do solemnly in the presence of God profess, testify, and declare that I do make this declaration, and every part thereof, in the plain and ordinary sense of the words read unto me, as they are commonly understood by English Protestants, without any evasion, equivocation, or mental reservation whatsoever, and without any dispensation already granted me by the Pope, or any other authority or person whatsoever, or without any hope of any such dispensation from any person or authority whatsoever, or without thinking that I am or can be acquitted before God or man, or absolved of this declaration or any part thereof, although the Pope, or any other person or persons, or power whatsoever, should dispense with or annul the same or declare that it was null and void from the beginning."

The terms of the document are important, for even the extravagant and involved wording of the "long rigmarole" at the end added much to the sense of studied insult conveyed by the whole formula. Not only is the Mass stigmatized as idolatrous, but a false statement of Catholic doctrine is implied in

the reference to the "adoration" of the Virgin Mary and the saints "as now used in the Church of Rome", while the existence of a supposed dispensing power is assumed which the Catholic Church has never asserted. What added still more to the just resentment of Catholics at the continued retention of the Declaration was the consciousness that, in the words of Lingard, it owed its origin "to the perjuries of an impostor and the delusion of a nation". The formula was not one drafted by a Parliament in its sober senses. With the object of excluding Catholics from the throne, the Bill of Rights, after the deposition of James II in 1689, exacted of the monarch a profession of faith or "Test". The test selected was one which already stood in the statute book, and which was first placed there during the frenzy excited by the supposed Popish Plot of 1678. It was amid the panic created by the fabrications of Titus Oates, that this Test was drafted (not improbably by Oates himself), and it was imposed upon all officials and public servants, thus effectually excluding Catholics from Parliament and positions of trust. By a curious inversion of history the declaration which was drawn up in 1678 to be taken by every official except the king, had come two hundred years later to be exacted only of the king and of no one else. Although statements have been made contending that the substance of the Royal Declaration is older than Titus Oates' time, an examination of these earlier formulæ shows little to support such a conclusion (see a full discussion in "The Tablet", 13 Aug., 1910, p. 243). A brief account of these formulæ, and of the attempts which were made in 1891 and subsequent years to abolish or modify the Royal Declaration, has already been given in the article ŎATHS. It will be sufficient to cite here the terms of the new Declaration which was formally carried by Mr. Asquith's Government in August, 1910, in time to relieve King George V from the necessity of wounding the feelings of his Catholic subjects by a repetition of the old formula. In virtue of Mr. Asquith's "Accession Declaration Act" the brief statement, which now replaces that quoted above, runs as follows: "I, N, do solemnly and sincerely in the presence of God, profess, testify and declare that I am a faithful Protestant, and that I will, according to the true intent of the enactments to secure the Protestant Succession to the Throne of my realm, uphold and maintain such enactments to the best of my power."

OATHS, THURSTON in Dublin Review (Oct., 1999), 225-38; See sections IV and V of the bibliography under the article The Tablet (London, July and August, 1910), passim.

HERBERT THURSTON.

Royer-Collard, PIERRE-PAUL, philosopher_and French politician, b. at Sompuis (Marne), 21 June, 1763; d. at Châteauvieux (Loire et Cher), 4 September, 1845. An advocate under the ancient régime, and assistant registrar of the municipality of Paris from 1790 till 1792, he withdrew to La Marne during the Terror. In 1797 he represented La Marne in the Council of the Five Hundred (Cing-Cents) and became prominent through a celebrated discourse in which he demanded liberty for the Catholic religion, "which rallied under its ancient standards seveneighths of the French people", and accused of "profound folly" those who wished to substitute "I know not what philosophical silliness". Driven from the council by the stroke of the 18 Fructidor, he turned to the restoration of the Bourbons and began a correspondence with Louis XVIII; he was even, up to 1804, a member of a secret council which sent messages to the future king. Under the empire he withdrew from public life, but accepted from Napoleon (December, 1809) the chair of philosophy at the Sorbonne. His teaching, which was influenced by the School of Reid, marked a reaction against the sensualism of the eighteenth century. He held to a certain spiritual