Besides the literature cited on the articles ROME and SAINT PETER, TOMB OF, see CHEVALIER, Topo Bibl., s. v. Rome, San Pietro, Vatican. The often mentioned works of GRISAR, WILPERT, PASTOR, GREGOROVIUS, REUMONT, PAPENCORDT, and STEINMANN give information upon historical questions. A source of the highest authority is the Liber Pontificalis, ed. DUCHESNE (1886-92), ed. MOMMSEN (1898); see also CERROTTI, ed. CELANI, Bibliografia di Roma medievale e moderna, I (Milan, 1893); CALVI, Bibliografia generale di Roma nel medio evo (476-1499) (Rome, 1906), also Supplement, I (1908); LANCIANI, Topografia di Roma antica (1880), as well as his extensive Atlas; RICHTER, Topographie der Stadt Rom (2nd ed., 1901) in Hand. der klass. Alterthuiss, IV (Nördlingen, 1889). For the architectural history mention should be made of: GEYMÜLLER, Die ursprünglichen Entwürfe für St. Peter in Rome (Vienna, 1875); CoSTAGUTI, Architettura della basilica di S. Pietro in Vaticano (Rome, 1684); Memorie istoriche della gran cupola del tempio Vaticano (Padua, 1748); VISCONTI, Metrologia Vaticana ossia ragguaglio delle dimensioni della Basilica di S. Pietro (Rome, 1828); GILII, Architettura della basilica di S. Pietro in Vaticano , con una succinta dichiarazione (Rome, 1812); DUMONT, Détails des plus intéressantes parties d'architecture de la basilique de Saint-Pierre de Rome (Paris, 1763); CHANDLERY, Pilgrim Walks in Rome (London, 1905). Reliable handbooks are those of MURRAY, BAEDECKER, and GSELL-FELS. It is unnecessary to enumerate the abundant illustrative material which is easily accessible. PAUL MARIA BAUMGARTEN. Saint Peter, TOMB OF.-The history of the relics of the Apostles Peter and Paul is one which is involved in considerable difficulty and confusion. The primary authorities to be consulted are in opposition to one another, or at least appear to be so. There is no doubt where the bodies now are in the tombs of the Vatican and the Ostian Way respectively-but there is another tomb at the Catacombs of S. Sebastiano which also claims the honour of having at one time received them, and the question is as to the period at which this episode occurred, and whether there was only one or a double translation of the relics. Whatever conclusion we come to, we shall have to discard, or at least to explain away, some of the evidence which exists. The account which we give here is the simplest theory consistent with the evidence, and is based upon one consistent principle throughout; namely, to assume only one translation of the relics the one which took place at a known historical date, and for historical reasons which we can understandand to refer to this all the allusions to a translation which occur in early authorities, even though some of them seem to have been misplaced in date. There would have been no difficulty in obtaining the bodies of the Apostles after their martyrdom, and the bereaved Christians seem to have followed their usual custom in burying both as near as possible to the scene of their sufferings. Each was laid in ground that belonged to Christian proprietors, by the side of well-known roads leading out of the city; St. Paul on the Via Ostiana and St. Peter on the Via Cornelia. In each case the actual tomb seems to have been an underground vault, approached from the road by a descending staircase, and the body reposed in a sarcophagus of stone in the centre of this vault. We have definite evidence of the existence of these tombs (trophaa) in these places as early as the beginning of the second century, in the words of the priest Caius (Euseb., "Hist. Eccl.", II, 28). These tombs were the objects of pilgrimage during the ages of persecution, and it will be found recorded in the Acts of several of the martyrs that they were seized while praying at the tombs of the Apostles. For two centuries the relics were safe enough in these tombs, public though they were, for the respect entertained by the Romans for any place where the dead were buried preserved them from any danger of sacrilege. In the year 258, however, this protection was withdrawn. Christians from henceforth were specially excepted from the privilege which they had previously enjoyed on account of the use they had made of it to enable them to carry on religious worship. Hence it became necessary to remove the sacred relics of the two great Apostles in order to preserve them from possible outrage. They were removed secretly by night and hid den in the Catacombs of S. Sebastiano, though, probably the fact of their removal was known to very few, and the great body of Roman Christians, believed them still to rest in their original tombs. At a later date, when the persecution was less acute, they were brought back again to the Vatican and the Via Ostiana respectively. When the Church was once more at peace under Constantine, Christians were able at last to provide themselves with edifices suitable for the celebration of Divine Service, and the places so long hallowed as the resting places of the relics of the Apostles were naturally among the first to be selected as the sites of great basilicas. The emperor himself not only supplied the funds for these buildings, in his desire to honour the memories of the two Apostles, but actually assisted in the work of building with his own hands. At St. Paul's, where the tomb had remained in its original condition of a simple vault, no difficulty presented itself, and the high altar was erected over the vault. The inscription, dating from this period, "Paulo Apostolo Martyri", may still be seen in its place under the altar. At St. Peter's, however, the matter was complicated by the fact that Pope St. Anacletus, in the first century, had built an upper chamber or memoria above the vault. This upper chamber had become endeared to the Romans during the ages of persecution, and they were unwilling that it should be destroyed. In order to preserve it a singular and unique feature was given to the basilica in the raised platform of the apse and the Chapel of the Confession underneath. The extreme reverence in which the place has always been held has resulted in these arrangements remaining almost unchanged even to the present time, in spite of the rebuilding of the church. Only, the actual vault itself in which the body lies is no longer accessible and has not been so since the ninth century. There are those, however, who think that it would not be impossible to find the entrance and to reopen it once more. A unanimous request that this should be done was made to Leo XIII by the International Archæological Congress in 1900, but, so far, without result. The fullest account of the Apostolic tombs will be found in BARNES, St. Peter in Rome, and his tomb in the Vatican Hill (London, 1898), which remains the one monograph on the subject. The general literature is very large. See especially the Liber Pontificalis, ed. DUCHESNE; TORRIGIO, Le Sacre Grotte Vaticane (Rome, 1635); BORGIA, Confessio Vaticana (Rome, 1766); and among recent books ARMELLINI, Le Chiese di Roma (Rome, 1890), and MARUCCHI, Basiliques et Eglises de Rome (Paris, 1902). ARTHUR S. BARNES. Saint Petersburg, the imperial residence and seeond capital of Russia, lies at the mouth of the Neva on the Gulf of Finland. In 1899, including the suburbs, it had 1,439,600 inhabitants; of these 81-8 per cent belonged to the Orthodox Greek Church, 4-8 per cent were Catholics, 7-03 per cent were Protestants, and 1.4 per cent were Jews. As regards nationality 87.5 per cent were Russians, 3.3 per cent were German, 3-1 per cent were Poles, 1.03 per cent were Finns, and 1.03 per cent were Esthonians. In 1910 the population was estimated at over 1,900,000 persons. The district of Ingermannland, that is, the territory between Lake Peipus, the Narova River, and Lake Ladoga, in which St. Petersburg is situated, belonged in the Middle Ages to the Grand Duchy of Novgorod, and later to Moscow. In 1617 the district was given by the Treaty of Stolbovo to Sweden; in 1702 it was rewon by Peter the Great. When Peter in 1703 formed the daring plan to transfer the centre of his empire from the inaccessible Moscow to the Baltic and to open the hitherto isolated Russia to the influence and cultivation of Western Europe by means of a large fortified commercial port, he chose for his new creation the southern end of the present island of Petersburgsky. At this point the Neva separates into two branches, the big and the little Neva; here on 16 (27) May, 1703, he began the citadel of Peter and Paul, the fortifications of which were built first of wood and in 1706 of stone. The Troitzki church was the first wooden church of the imperial city; around it were erected houses in Dutch architectural style for Peter and his friends. As early as 1704 the first habitations were built on the northern bank of the Neva. Some 40,000 men drawn from all parts of the empire worked for several years in the erection of the new city; a large number of them succumbed to the extreme severity of their labours and the deadly mists of the marshy ground. In 1708 St. Petersburg_was unsuccessfully besieged by the Swedes. The Russian victory over Charles XII at Pultowa put an end to any danger that might have arisen from Sweden. In 1712 the city was formally made the residence of the Court. compelling all the Capuchins but one to leave the Catharine was confided to the Jesuits at the re It was Peter's desire that his new capital should not be surpassed in brilliance by the capitals of Western Europe. He intended to follow in its construction the plans of the architect and sculptor Andreas Schlüter, who was called to St. Petersburg in 1713 but died in the following year. In order to make the new capital the equal of Moscow in religious matters, Peter and his successors built a large number of churches and monasteries, often equipped with the most lavish splendour. Peter sought, above all, to es- The number of Catholics was considerably intablish veneration for the national saint, Alexander creased by the French emigrants whom the French Newski, Grand duke of Novgorod, who died in 1261. Revolution caused to flee to St. Petersburg. FurHe therefore built a church near Neva, on the spot ther, the fact that the first archbishop of the newly where Alexander in 1241 gained the traditionally cele- founded Archdiocese of Mohileff soon transferred brated victory over the united forces of the Swedes, his residence to the capital of the empire also conDanes, and Finns; this victory cannot be proved his-tributed to the strengthening of the Catholic Church torically. The bones of the saint were placed in the St. Petersburg. In October, 1800, the Church of church with much pomp in 1724. The tsar himselfquest of the Emperor Paul. The Jesuits opened a drew up a plan for a monastery and gave to construction 10,000 roubles from his private fortune, besides state revenues. At Peter's death the city had 75,000 inhabitants. However, a pause now occurred in its development as Catharine I and Peter II preferred the old capital Moscow. Anna Ivanova (1730 40) was the first ruler to live again at St. Petersburg During her reign and that of her successor, Elizabeth Petrovna, the city grew greatly and was adorned with striking buildings. Most of the older public buildings, however, belong to the reigns of Catharine II and Paul I, who were great builders. By the favour of the tsars who competed with one another in adorning the imperial city with splendid structures and enriching it with schools and collections, as well as by its advantageous position for commerce and intercourse with Western Europe, St. Petersburg has gradually surpassed its rival Moscow. It has developed into the largest city of the empire, but has assumed more the character of a city of Western Europe than that of a national Russian one. The history of the Catholic Church at St. Petersburg goes back to the era of the founding of the city. As early as 1703 there were a few Catholics in the city. In 1704 one of the Jesuits, who since 1684 had been able to maintain themselves at Moscow, came to St. Petersburg in order to make the observance of their religious duties easier to the officers and soldiers stationed on the Neva; he had also the spiritual care of over 300 Catholic Lithuanians who had been taken prisoners. From 1710 the Catholics had a little wooden chapel, called the Chapel of St. Catharine, not far from the spot where the monument to Peter the Great now stands. The parish register of the chapel goes back to this year. Later, Franciscans and Capuchins took the place of the Jesuits. Although Peter the Great was kindly disposed to the Catholic community, the Holy Synod, an administrative ecclesiastical board that he had created, was constantly suspicious of them. National disputes having arisen between the Franciscans and Capuchins, the Holy Synod was able to obtain an imperial decree in 1725, school that was soon very prosperous, but their success and the many following conversions aroused the jealousy of the Orthodox. The Jesuits were expelled from St. Petersburg on 22 December, 1815, and from the whole of Russia in 1820. The parochial care of the Catholics of St. Petersburg was given to secular priests, and in 1816 to the Dominicans who have been in the city continuously until the present time. A Catholic Rumanian church was built during the reign of Alexander I. During the forties the number of Dominicans increased to twenty; but the closing of the Polish monasteries, from which they drew new members, reduced their number, and it became necessary to call fathers from Austria and France. Since 1888 secular priests have also been admitted to the cure of souls; still the present number of ecclesiastics is hardly sufficient to meet the needs of the entire Catholic community, the pastoral care, schools, and charitable demands. In addition, there still remains the old limitation of administration by the governmental church consistory, the Catholic collegium, and the department of the state ministry for foreign religious, which exerts a zealous care that an active Catholic life, religious freedom, and efforts for the conversion of those of other faiths should be and remain impossible. Ecclesiastically, as regards Catholicism, St. Petersburg is the see of the Metropolitan of Mohileff, of the general consistory, of the Roman Catholic ecclesiastical collegium (the highest collegiate church board of administration, which, however, has to obtain the consent of the minister of the interior in all more important matters), of a Roman Catholic preparatory academy for priests, and of an archiepiscopal seminary. The Cathedral of the Assumption of Mary was built in the Byzantine style in 1873 and was enlarged 1896-1902. The parish Church of St. Catharine was erected in 1763, that of St. Stanislaus in 1825, that of Our Lady in 1867, that of St. Casimir in 1908, and the German parish Church 1910. In addition there a iface in -ivate Catholic chapels in the city. The cure of souls is under the care of 6 parish priests and administrators, and 15 vicars and chaplains; there are also 2 military chaplains for Catholic soldiers. The orders settled in the city are the Dominicans, Assumptionists, Oblates, Franciscans, and the Sisters of St. Joseph. Besides the clerical educational institutions there is a Catholic gymnasium for boys and one for girls, and a higher school for boys. Catholic religious instruction is given in 30 public intermediate schools for boys, 11 military schools, and 28 schools for girls. According to the year-book of the Archdiocese of Mohileff the number of Catholics is 87,500. St. Petersburg, published by the city government in Russian (St. Petersburg, 1903); SUWORIN, Ganz Petersburg (St. Petersburg, 1906), in Russian; BAUMGARTNER, Durch Skandinavien nach Sankt Petersburg (3rd ed., Freiburg, 1901); BÄDEKER, St. Petersburg (Leipzig, 1904); ZABEL, St. Petersburg (Leipzig, 1905), in the compilation Berühmte Kunststätten; AMINOFF, St. Petersburg (Stockholm, 1910); DE HAENEN AND DOBSON, St. Petersburg Painted and Described (London, 1910). Concerning the Catholic Church in St. Petersburg see THEINER, Die neuesten Zustände der katholischen Kirche beider Ritus in Polen u. Russland (Augsburg, 1841); TOLSTOI, Le catholicisme romain en Russie (Paris, 1863); Litera secreta Jesuitarum (St. Petersburg, 1904); Encyclopedia Koscielna, XIX, s. v.; GODLEWSKI, Monumenta ecclesiastica petropolitana, III (St. Petersburg, 1906-09); Elenchus omnium ecclesiarum, etc., archidiacesis Mohyloviensis (St. Petersburg, 1910); various articles in periodicals, especially in Echos d'Orient, Bessarione, and Revue catholique des églises. JOSEPH LINS. Saint-Pierre. See MARTINIQUE, DIOCESE OF. Saint-Pierre and Miquelon, PREFECTURE APOSTOLIC OF (INSULARUM S. PETRI ET MIQUELONENSIS), comprises the only French possession in North America, a group of islands situated 48° 46' N. lat., and 58° 30 W. long. (Paris standard), having an area of 177 square miles. Geologically and geographically connected with Newfoundland, it was once likewise so historically. Known to the earliest Breton and Basque fishermen, this group already bore its present name when Jacques Cartier identified it in 1535. The first settlement dates from 1604. In 1689 Bishop St-Vallier visited it from Placentia, blessed a chapel, and left a priest in charge. The Recollects sent to Placentia (1691) attended this mission. The islands were successively ceded to England (Treaty of Utrecht, 1712), restored to France (Treaty of Paris, 1763), thrice captured by the English (1778, 1793, and 1808), and thrice retroceded to France (Treaties of Versailles, 1783, of Amiens, 1802, and of Ghent, 1814). Many Acadians fled thither after the dispersion of Grand Pré (1755) and the fall of Louisbourg (1757). The first missionaries who came after the Treaty of Paris were the Jesuits Bonnécamp and Ardilliers, with dubious jurisdiction from the Bishop of La Rochelle (1765). The islands now separated from the jurisdiction of Quebec were erected by Propaganda into a prefecture Apostolic, and formed the first mission confided by Rome to the Seminary of the Holy Ghost. MM. Girard, prefect, and de Manach, who sailed the same year, were driven by a storm to Martinique. They were replaced (1766) by MM. Becquet and Paradis, likewise of the Holy Ghost Seminary, or Spiritains, as well as several of the following. In 1775 the prefect, M. Paradis, with his companion and 300 families were expelled by the English. de Longueville succeeded him in 1788. In 1792 M. Allain, vice-prefect, and his companion, M. Le Jamtel, were forced by the French Revolution to leave for the Magdalen Islands, with a number of Acadians who, remaining faithful to the King of France, refused to take the oath of the Constitution. The former inhabitants returning in 1816, M. Ollivier, who accompanied them, applied for jursidiction to the Bishop of Quebec. He was appointed vice-prefect in 1820. His successors, with the same title, were MM. Charlot (1841), Le Helloco (1854), Le Tournoux (1864), Tiberi (1893); the two last named belonged to the newly-restored Congregation of the Holy Ghost. M. The present titular is Mgr Christophe-Louis Legasse, b. at Bassussary, France, 1859, appointed in 1898, prelate of His Holiness in 1899. His chief work was the erection of the cathedral of St-Pierre, his residential town. The population, almost exclusively Catholic, varies from 4000 in winter to 8000 in summer, owing to the presence of the fishing crews. They are all Bretons, Normans, and Basques. Besides the six resident missionary priests, the fishermen, on the great banks, are visited every month by a chaplain on board a hospital ship which also distributes their mail. There are 7 churches or chapels, 4 stations, 6 schools, those for boys managed until 1903 by 16 Brothers of Ploërmel (Christian Instruction); 37 Sisters of St. Joseph of Cluny (teaching and nursing) were subsidized by the Government until 1903. A classical college opened by the Holy Ghost Fathers in 1873 was closed in 1892. ROY, Une épave de 1763 in Le Journal de Québec (1888); Gos. SELIN, Mgr de St-Vallier (Evreux, 1898); Archives of Propaganda, of the archbishopric (Quebec), of the Seminary of the Holy Ghost, of La Marine (Paris). LIONEL LINDSAY. Saints, INTERCESSION AND VENERATION OF. See INTERCESSION. Saint-Simon, LOUIS DE ROUVROY, DUC DE, b. If January, 1675; d. in Paris, 2 March, 1755. Having quitted the military service in 1702, he lived thereafter at the Court, becoming the friend of the Ducs de Chevreuse and de Beauvilliers, who, with Fénelon, were interested in of the education the Duke of Burgundy, grandson of Louis XIV. At the death of Louis XIV, he was named a member of the council of regency of the young king, Louis XV, and in 1721 was sent as ambassador to Madrid. When the Duke of Bourbon became minister, December, 1723, Saint-Simon went into retirement. It was principally between 1740 and 1746 that he wrote his celebrated "Memoirs". As a history of the reign of Louis XIV they are an extremely precious document. The edition with commentary by Boislisle, and of which twenty-two volumes have already appeared (1911), is an incomparable monument of learning. Saint-Simon aired his hatreds, which were bitter and numerous; he was an adversary of equality, which he described as "leprosy"; he dreamt of a kind of chamber of dukes and peers which would control and paralyze royal despotism, and allow the States-General to assemble every five years to present the humble remonstrances of the people. LOUIS DE ROUVROY, DUC DE SAINT-SIMON Whatever the historical value of the " Memoirs" may be, they are, by their sparkling wit, one of the most original monuments of French literature; and the "Parallèle des trois premiers rois Bourbons", written by Saint-Simon in 1746, the year in which he finished the record of the reign of Louis XIV, is an admirable piece of history. On all religious questions he should be read with great precaution. Very hostile to the Jesuits, and favourable to the Jansenists, he contributed greatly to the creation of legends concerning personages such as Mme de Maintenon and Michel Le Tellier. These legends had a long existence. The reproach, historically false, of having in |