a more purely mystical work. 34. ‘Tractatus excerptionum.’ The attribution of the last to Richard is very doubtful; it is printed in the works of Hugh of St. Victor in ‘Patrologia,’ clxxvii. 193–225 (cf. Hauréau, Notices, &c., i. 373, Hugues de S. Victor, pp. 30–40).
All but the last of these are printed in Migne's ‘Patrologia,’ vol. cxcvi. cols. 1–1365. Before Migne there had been seven collected editions of Richard's works: Venice, 1506, very imperfect; Paris, 1518; Lyons, 1534; Paris, 1550; Venice, 1592, all folio; Cologne, 1621, 4to; Rouen, 1650, folio. The last, which was said to be corrected by the canons of St. Victor, is more perfect than the others. Several of Richard's works were separately published, viz. ‘Benjamin Minor,’ Paris, 1489, 4to, and 1521, 12mo; [Johann von Amerbach, Basle?], 1494, 8vo; Strasburg, 1518, 8vo. ‘Benjamin Major,’ 1494, 4to; [Johann von Amerbach, Basle, 1494?], 8vo; ‘A veray deuoute treatyse (named Benyamyn)’ was published by H. Pepwell, London, 1521. ‘Allegoriæ Tabernaculi Fœderis,’ Paris, 1511, and 1540; Venice, 1590. ‘Explicatio difficilium Passuum Apostoli,’ Venice, 1592, Rouen, 1606, both folio. ‘In Apocalypsim,’ Louvain, 1543, 4to. ‘De Trinitate,’ Paris, Henri Etienne, 1510, 4to, and Nuremberg, 1518, 8vo. ‘De Potestate Ligandi et Solvendi,’ together with the ‘De Judiciaria Potestate,’ Paris, 1526, 12mo; 1528, 8vo; 1534, 12mo; 1543, 16mo. M. Hauréau, in his ‘Notices et Extraits,’ has published a short mystical piece (i. 112–14), and a sermon on Isaiah, vii. 22 (v. 268–80), together with extracts from other unpublished pieces (i. 115–20, 125–6, v. 267–83). Among these latter is a sermon on the text, ‘Tolle puerum et matrem ejus & fuge in Egyptum.’ A number of works still remaining in manuscript are ascribed to Richard, but some at all events are either identical with works published under other titles, or are fragments of works already printed. An ‘Expositio Canonis Missæ,’ ascribed to Richard, is certainly not by him (Hauréau, Notices et Extraits, i. 210, ii. 59).
[Materials for the History of Thomas Becket, vi. 20, 259 (Rolls Ser.); Life prefixed to the Rouen editions of 1650, and founded on documents at St. Victor (this is reprinted in the Patrologia); Histoire Littéraire de France, xiii. 472–88; Notice par L'Abbé Hugonin in Migne's Patrologia, vol. cxcvi. cols. xiii–xxxii; Hauréau's Hist. de la Philosophie Scolastique, i. 509–14, Hugues de S. Victor, and Notices et Extraits de quelques Manuscrits Latins de la Bibliothèque Nationale, passim; Tennemann's Geschichte der Philosophie, viii. 245–88; Englehardt's Richard von S. Victor; Laforêt's Coup d'œil sur l'Histoire de la Théologie dogmatique.]
RICHARD STRONGBOW, second Earl of Pembroke and Strigul (d. 1176). [See Clare, Richard de.]
RICHARD (d. 1177?), bishop of St. Andrews and chaplain to Malcolm IV, was elected to the bishopric in 1163 on the death of Bishop Ernold or Arnold; he witnessed several charters as bishop-elect. His consecration was delayed on account of the long-standing claim of the archbishop of York to perform the ceremony as metropolitan. On the election of Richard the contest was renewed, and the archbishop of York, in virtue of his legatine power, summoned the leading Scottish clergy to meet him at Norham in 1164. They protested and appealed to Rome, and on Palm Sunday (1165) Richard was consecrated at St. Andrews by ‘bishops of his own country’ in the presence of the king. Malcolm was soon after succeeded by his brother, William the Lion, who was crowned or enthroned by Bishop Richard at Scone on Christmas eve (1165).
The new cathedral of St. Andrews had been founded by Bishop Arnold in 1162, and Richard zealously carried forward the work. In 1174 he was sent to Normandy with other Scottish notables to negotiate the release of their king, who was imprisoned there after his capture before the walls of Alnwick, and, with their consent, William entered into the treaty of Falaise in December of that year. By it the national independence of Scotland was sacrificed, and it was agreed ‘that the church of England should have that right over the church of Scotland which it ought to have, and that they (the Scots) would not oppose its just claims.’ This ambiguous clause kept the independence of the Scottish church an open question, and, in the opinion of his countrymen, did much credit to the patriotism of the bishop of St. Andrews. On 17 Aug. 1175 the treaty was confirmed in York minster, when Richard was present and did homage to the English monarch. He was also present with other Scottish bishops at the council which met at Northampton, 11 Jan. 1176. In reply to King Henry's demand that the northern prelates should acknowledge the supremacy of the English church, as stipulated in the treaty of Falaise, they boldly asserted that neither their predecessors nor they had ever yielded obedience to the church of England, and that they ought not to do so. The papal legate urged them to acknowledge the archbishop of York as metropolitan, but at this juncture
