La Cortona with a small following, and began to raise the socalled “army of the faith” in association with Fra Diavolo and other brigand leaders. Ruffo had no difficulty in upsetting the republican government established by the French, and by June had advanced to Naples (see Naples and Nelson). The campaign has given rise to much controversy. Ruffo appears to have lost favour with the king by showing a tendency to spare the republicans. He resigned his vicar-generalship to the prince of Cassero, and during the second French conquest and the reigns of Joseph Bonaparte and Murat he lived quietly in Naples. Some notice was taken of him by Napoleon, but he never held an important post. After the restoration of the Bourbons he was received into favour. During the revolutionary troubles of 1822 he was consulted by the king, and was even in office for a very short time as a “loyalist” minister. He died on the 13th of December 1827.
The account of Ruffo given in CQlletta's History of Naples (English translation, Edinburgh, 1860) must be taken with caution. Colletta was a violent liberal partisan, who wrote in exile, and largely from memory. He has been corrected by the Duca de Lauria, Intorno alla storia del Reame di Napoli di Pietro Colletta (Naples, 1877). Ruffo's own side of the question is stated in Memorie Storiche sulla vita del Cardinale Fabrizio Ruffo, by Domenico Sacchinelli (Naples, 1836). See also Fabrizio Ruffo: Revolution and Gegen-Revolution von Neapel, by Baron von Helfert (Vienna, 1882).
RUFIJI, a large river of German East Africa, entering the
sea by a considerable delta, between 7° 45′ and 8° 13′ S. Its
upper basin, which extends from N. to S. through over 300 m.,
is drained by three main branches, which unite to form the
lower Rufiji. Of the three upper branches, the two southern,
the Luvegu and the Ulanga, though shorter than the northernmost
(the Ruaha), carry a greater volume of water, as they
come from a more rainy region, and by their junction in 8° 35′
S., 37° 25′ E., the Rufiji proper may be said to be formed.
The Luvegu rises 10° 50′ S., 35° 50′ E., and flows N.E. in a wooded valley, generally narrow, and bordered by a broken country in great part uninhabited and covered with thin forest. In its lower course it is a large stream—100 to 150 yds. wide.
The Ulanga is formed by a number of streams descending from the outer escarpment of the high plateau which runs N..E. from the head of Lake Nyasa and in Uhehe becomes broken up .in ranges of mountains. The most important head-stream, the Ruhudye, rises in about 9° 30′ S., 34° 40′ E. As a whole, the Ulanga valley is broad, level and swampy, the river running in a very winding course and sending off many diverging arms. It is navigable throughout the greater part of its course, having even in the dry season a general depth of 3 to 12 ft., with a width of 40 to 120 yds. In April and May nearly all the streams overflow their banks and cover a great part of the plain.
Just below the junction of the Luvegu and Ulanga, the Rufiji flows through a narrow pass by the Shuguli falls, and continues N.E. in a fairly straight course to the junction of the Ruaha, in 7° 55′ S., 37° 52′ E. The most remote branches of the Ruaha rise N. of Lake Nyasa in the Livingstone mountains. The united stream makes a wide sweep to the N. of the Uhehe mountains, from which it receives various tributaries, finally flowing S.E. and E. to the Rufiji. A little below the junction the Rufiji is broken by the Pangani falls, but is thence navigable by small steamers to its delta. In this part of its course the river receives no large tributaries but sends out divergent channels. The country on either side is a generally level plain, inundated, on the south, in the rains, and the river varies in width from 100 to 400 yds., with an average current of 3 m. an hour. The main mouth of the river is that known as Simba Uranga, the bar of which can be crossed by ocean vessels at high water, but all the branches are very shallow as the apex of the delta is approached. Much of the delta is suited for rice-growing.
RUFINUS, TYRANNIUS, presbyter and theologian, was born
at or near Aquileia at the head of the Adriatic, probably between
340 an 345. In early manhood he entered the cloister
as a catechumen, receiving baptism about 370. About the
same time a visit of Jerome to Aquileia led to a close friendship
between the two, and shortly after Jerome's departure for
the East Runnus also was drawn thither (in 372 or 373) by his
interest in its theology and monasticism. He first settled in
Egypt, hearing the lectures of Didymus, the Origenistic head
of the catechetical school at Alexandria, and also cultivating
friendly relations with Macarius the elder and other ascetics
in the desert. In Egypt, if not even before leaving Italy, he
had become intimately acquainted with Melania, a wealthy and
devout Roman widow; and when she removed to Palestine,
taking with her a number of clergy and monks on whom the
persecutions of the Arian Valens had borne heavily, Rufinus
(about 378) followed her. While his patroness lived in a convent
of her own in Jerusalem, Rufinus, at her expense, gathered
together a number of monks in a monastery on the Mount of
Olives, devoting himself at the same time to the study of Greek
theology. This combination of the contemplative life and
the life of learning- had already developed in the Egyptian
monasteries. When Jerome came to Bethlehem in 386,
the friendship formed at Aquileia was renewed. Another
of the intimates of Rufinus was John, bishop of Jerusalem,
and formerly a Nitrian monk, by whom he was ordained to
the priesthood in 390. In 394, in consequence of the attack
upon the doctrines of Origen made by Epiphanius of Salamis
during a visit to Jerusalem, a fierce quarrel broke out, which
found Rufinus and Jerome on different sides; and, though three
years afterwards a formal reconciliation was brought about
between Jerome and John, the breach between Jerome and
Rufinus remained unhealed.
In the autumn of 397 Rufinus embarked for Rome, where, finding that the theological controversies of the East were exciting much interest and curiosity, he published a Latin translation of the Apology of Pamphilus for Origen, and also (398–99) a somewhat free rendering of the περὶ ἀρχῶν (or De Principiis) of that author himself. In the preface to the latter work he referred to Jerome as an admirer of Origen, and as having already translated some of his works with modifications of ambiguous doctrinal expressions. This allusion annoyed Jerome, who was exceedingly sensitive as to his reputation for orthodoxy, and the consequence was a bitter pamphlet war, very wonderful to the modern onlooker, who finds it difficult to see anything discreditable in the accusation against a. biblical scholar that he had once thought well of Origen, or in the counter charge against a translator that he had avowedly exercised editorial functions as well. At the instigation of Theophilus of Alexandria, Anastasius (pope 398–402) summoned Rufinus from Aquileia to Rome to vindicate his orthodoxy; but he excused himself from a personal attendance in a written Apologia pro fide sua. The pope in his reply expressly condemned Origen, but left the question of Rufinus's orthodoxy to his own conscience. He was, however, regarded with suspicion in orthodox circles (cf. the Decretum Gelassii, § 20) in spite of his services to Christian literature. In 408 we find Rufinus at the monastery of Pinetum (in the Campagna?); thence he was driven by the arrival of Alaric to Sicily, being accompanied by Melania in his flight. In Sicily he was engaged in translating the Homilies of Origen when he died in 410.
The original works of Rufinus are—(1) De Adulteratiane Librorum Origenis—an appendix to his translation of the Apology of Pamphilus, and intended to show that many of the features in Origen's teaching which were then held to be objectionable arise from interpolations and falsifications of the genuine text; (2) De Benedictionibus XII Patriarcharum Libri II—an exposition of Gen. xlix.; (3) Apologia s. Invectivarum in Hieronymum Libri II; (4) Apologia pro Fide Sua ad Anastasium Pontificem; (5) Historia Eremitica—consisting of the lives of thirty-three monks of the Nitrian desert;[1] (6) Expositio Symboli, a commentary on the creed of Aquileia comparing it with that of Rome, which is valuable for its evidence as to church teaching in the 4th century. The Historiae Ecclesiasticae Libri XI of Rufinus consist partly of a free translation of Eusebius (10 books in 9) and partly of a continuation (bks. x. and xi.) down to the death of Theodosius the Great. The other translations of Rufinus are—(1) the Instituto Monachorum and some of the Homilies of Basil; (2) the Apology of Pamphilus, referred to above; (3) Origen's Principia; (4) Origen's Homilies (Gen.–Kings, also Cant. and Rom.); (5) Opuscula of Gregory of Nazianzus; (6) the Sententiae of Sixtus, an unknown Greek philosopher; (7) the Sententiae of Evagrius; (8) the Clementine Recognitions (the only form in which that work is now extant); (9) the Canon Paschalis of Anatolius Alexandrinus. We can hardly overestimate the influence which Rufinus exerted on Western theologians by thus putting the great Greek fathers into the Latin tongue. D. Vallarsi's uncompleted edition of Rufinus (vol. i. fol., Verona, 1745) contains the De Benedictionibus, the Apologies, the
- ↑ On this work see Dom Butler in Texts and Studies, vi. i. pp. 10 ft.
