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Rh conduct of the Liberal politicians caused serious discontent in the country. On the 1st (13th) of April 1893 King Alexander, by a successful stratagem, imprisoned the regents and ministers in the palace, and, declaring himself of age, recalled the Radicals to office. Ristitch now retired into private life. He died at Belgrade on 4th September 1899. Though cautious and deliberate by temperament, he was a man of strong will and firm character. He was the author of two published works: The External Relations of Servia from 1848 to 1867 (Belgrade, 1887) and A Diplomatic History of Servia (Belgrade, 1896). (J. D. B.)

RISTORI, ADELAIDE (1822-1906), Italian actress, was born at Cividale del Friuli on the 30th of January 1822, the daughter of strolling players. As a child she appeared upon the stage, and at fourteen made her first success as Francesca da Rimini in Silvio Pellico's tragedy. She was eighteen when for the first time she played Mary Stuart in an Italian version of Schiller's play. She had been a member of the Sardinian company and also of the Ducal company at Parma for some years before her marriage (1846) to the marchese Giuliano Capranica del Grille (d. 1861); and after a short retirement she returned to the stage and played regularly in Turin and the provinces. It was not until 1855 that she paid her first professional visit to Paris, where the part of Francesca was chosen for her début. In this she was rather coldly received, but she took Paris by storm in the title rôle of Alfieri's Myrrha. Furious partisanship was aroused by the appearance of a rival to the great Rachel. Paris was divided into two camps of opinion. Humble playgoers fought at gallery doors over the merits of their respective favourites. The two famous women never actually met, but the French actress seems to have been convinced that Ristori had no feelings towards her but those of admiration and respect. A tour in other countries was followed (1856) by a fresh visit to Paris, when Ristori appeared in Montanelli's Italian translation of Legouvé's Medea. She repeated her success in this in London. In 1857 she visited Madrid, playing in Spanish to enthusiastic audiences, and in 1866 she paid the first of four visits to the United States, where she won much applause, particularly in Giacometti's Elizabeth, an Italian study of the English sovereign. She finally retired from professional life in 1885, and died on the 9th of October 1906 in Rome. She left a son, the marchese Georgio Capranica del Grillo. Her Studies and Memoirs (1888) provide a lively account of an interesting career, and are particularly valuable for the chapters devoted to the psychological explanation of the characters of Mary Stuart, Elizabeth, Myrrha, Phaedra and Lady Macbeth, in her interpretation of which Ristori combined high dramatic instinct with the keenest and most critical intellectual study.

RITCHIE, CHARLES THOMSON RITCHIE, (1838-1906), English politician, was born at Dundee, and educated at the City of London school. He went into business, and in 1874 was returned to parliament as Conservative member for the Tower Hamlets. In 1885 he was made secretary to the Admiralty, and from 1886 to 1892 president of the Local Government Board, in Lord Salisbury's administration, sitting as member for St George's in the East. He was responsible for the Local Government Act of 1888, instituting the county councils; and a large section of the Conservative party always owed him a grudge for having originated the London County Council. In Lord Salisbury's later ministries, as member for Croydon, he was president of the Board of Trade (1895-1900), and home secretary (1895-1900); and when Sir Michael Hicks-Beach retired in 1902, he became chancellor of the exchequer in Mr Balfour's cabinet. Though in his earlier years he had been a &ldquo;fair-trader,&rdquo; he was strongly opposed to Mr Chamberlain's movement for a preferential tariff (see the articles on, and ), and he resigned office in September 1903. In December 1905 he was created a peer, but he was in ill-health, and he died at Biarritz on the 9th of January 1906.

RITCHIE, DAVID GEORGE (1853-1903), Scottish philosopher, was born at Jedburgh, son of the Rev. George Ritchie, D.D. He had a distinguished university career at Edinburgh, and Balliol College, Oxford, and after being fellow of Jesus and tutor of Balliol was elected professor of logic and metaphysics at St Andrews. He was president of the Aristotelian Society in 1898. Among his works are: Darwinism and Politics (1889); Principles of State Interference (1891); Darwin and Hegel (1893); Natural Rights (1895); a translation with R. Lodge and P. E. Matheson of Bluntschli's Theory of the State (1885); many articles in Mind, Philosophical Review, &amp;c. His Philosophical Studies was edited with a memoir by R. Latta (1905).

RITSCHL, ALBRECHT (1822-1889), German theologian, was born at Berlin on the 25th of March 1822. His father, Georg Karl Benjamin Ritschl (1783-1858), became in 1810 pastor at the church of St Mary in Berlin, and from 1827 to 1854 was general superintendent and evangelical bishop of Pomerania. Albrecht Ritschl studied at Bonn, Halle, Heidelberg and Tübingen. At Halle he came under Hegelian influences through the teaching of Julius Schaller (1810-1868) and J. H. Erdmann (b. 1805). In 1845 he was entirely captivated by the Tübingen school, and in his work Das Evangelium Marcions und das kanonische Evangelium des Lukas, published in 1846, he appears as a disciple of F. C. Baur. This did not last long with him, however, for the second edition (1857) of his most important work, on the origin of the old Catholic Church (Die Entstehung der alt-kathol. Kirche), shows considerable divergence from the first edition (1850), and reveals an entire emancipation from F. C. Baur's method. Ritschl was professor of theology at Bonn (extraordinarius 1852; ordinarius 1859) and Göttingen (1864; Consistorialrath also in 1874), his addresses on religion delivered at the latter university showing the impression made upon his mind by his enthusiastic studies of Kant and Schleiermacher. Finally, in 1864, came the influence of Rudolf Lotze. He wrote a large work on the Christian doctrine of justification and atonement, Die Christliche Lehre von der Rechtfertigung und Versöhnung, published during the years 1870-74, and in 1880-86 a history of pietism (Die Geschichte des Pietismus). His system of theology is contained in the former. He died at Göttingen on the 20th of March 1889.

His son, (b. 1860), after studying at Göttingen, Bonn and Giessen, became professor at Kiel (extraordinarius) in 1889 and afterwards at Bonn (extraordinarius 1894; ordinarius 1897). He has published, amongst other works, Schleiermachers Stellung zum Christentum in seinen Reden über die Religion (1888), and a Life of his father (2 vols., 1820-96).

Ritschl claims to carry on the work of Luther and Schleiermacher, especially in ridding faith of the tyranny of scholastic philosophy. His system shows the influence of Kant's destructive criticism of the claims of Pure Reason, recognition of the value of morally conditioned knowledge, and doctrine of the kingdom of ends; of Schleiermacher's historical treatment of Christianity, regulative use of the idea of religious fellowship, emphasis on the importance of religious feeling; and of Lotze's theory of knowledge and treatment of personality. Ritschl's work made a profound impression on German thought and gave a new confidence to German theology, while at the same time it provoked a storm of hostile criticism: his school has grown with remarkable rapidity. This is perhaps mainly due to the bold religious positivism with which he assumes that spiritual experience is real and that faith has not only a legitimate but even a paramount claim to provide the highest interpretation of the world. The life of trust in God is a fact, not so much to be explained as to explain everything else. Ritschl's standpoint is not that of the individual subject. The objective ground on which he bases his system is the religious experience of the Christian community. The &ldquo;immediate object of theological knowledge is the faith of the community,&rdquo; and from this positive religious datum theology constructs a &ldquo;total view of the world and human life.&rdquo; Thus the essence of Ritschl's work is systematic theology. Nor does he painfully work up to his master-category, for it is given in the knowledge