ÆäÀÌÁö À̹ÌÁö
PDF
ePub

stigated the violent measures of persecutions against the Jansenists, which he hurled against Le Tellier, was all the more strange coming from his pen, since Saint-Simon himself, on the day following the death of Louis XIV, was one of the most rabid in demanding of the regent severe measures against Le Tellier and other Jesuits. Father Bliard has shown how much care is necessary in judging Saint-Simon's assertions regarding the religious questions of his day. The historian Emile Bourgeois, who cannot be charged with prejudice in favour of religion, wrote in his turn, in 1905: "History has given up the habit, too hastily acquired, of pinning her faith to the word of Saint-Simon." And Bourgeois proved how inaccurate were the statements of Saint-Simon by showing what use the latter made in his "Memoirs" of documents of the diplomatist Torcy. SAINT-SIMON, Mémoires, ed. BOISLISLE (22 vols., Paris, 1876-1911); SAINT-SIMON, Ecrits inédits, ed. FAUGÈRE (6 vols., Paris, 1880-3); SAINT-SIMON, Lettres et dépêches sur l'ambas sade d'Espagne, 1721-1722, ed. DRUMONT (Paris, 1880); BASCHET, Le duc de Saint-Simon, son cabinet et ses manuscrits (Paris, 1874); CHERUEL, Saint-Simon consiléré comme historien de Louis XIV (Paris, 1865); BOISSIER, Saint-Simon (Paris, 1892); BLIARD, Les mémoires de Saint-Simon et le Père Le Tellier (Paris, 1891); BOURGEOIS, La collaboration de Saint-Simon et de Torcy, étude critique sur les Mémoires de Saint-Simon in Revue historique, LXXXVII (1905); PILASTRE, Lexique de la langue de SaintSimon (Paris, 1905).

GEORGES Goyau.

Saint-Simon and Saint-Simonism.-CLAUDEHENRI DE ROUVROY, Comte de Saint-Simon, was born in Paris, 17 Oct., 1760; d. there, 19 May, 1825. He belonged to the family of the author of the "Memoirs". At an early age he showed a certain disdain for tradition; at thirteen he refused to make his first Communion and was punished by imprisonment at Saint Lazare, whence he escaped. During the War of Independence he followed his relative, the Marquis de Saint-Simon, to America, took part in the battle of Yorktown, was later made prisoner, and recovered his liberty only after the Treaty of Versailles. Before leaving America, being as yet only twenty-three years old, he presented to the Viceroy of Mexico the plan of a canal between the two oceans. In 1788 he drew up important schemes for the economic improve ment of Spain. During the Revolution he grew rich by speculation, was imprisoned for eleven months, and under the Directory, though leading a prodigal and voluptuous life, continued to dream of a scientific and social reform of humanity, gathering about him such scholars as Monge and Lagrange, and capitalists with whose assistance he proposed to form a gigantic bank for the launching of his philanthropic undertakings, He married Mlle. de Champgrand in August, 1801, and divorced her less than a year later in the hope of marrying Mme. de Staël, who had just become a widow, but she refused. In 1805, completely ruined by his disordered life, he became a copyist at the Mont de Piété, relying for his living on his activity as a writer; failing in this, he led a life of borrowings and make-shifts, and in 1823 attempted to kill himself. Fortunately for him he made the acquaintance of the Jew Olinde Rodrigues who became enamoured of his social ideas and assured him his daily bread till the end of his life. When dying, Saint-Simon said to Rodrigues: "Remember that to do anything great you must be impassioned". Ardent passion is what characterized Saint-Simon and explains the peculiarities of his life and of his system. This precursor of socialism was not afraid to be a fanatic and even to pass for a fool, while he retained his feudal pride and boasted of having Charlemagne among his ancestors. The "Lettres d'un habitant de Genève à ses contemporains" (1803), the "Introduction aux travaux scientifiques du XIXe siècle" (1808), and the "Mémoire sur la science de l'homme" (1813) show his trust in science and savants for the regeneration of the world. The second of these works is a hymn to Bonaparte who created the university

and the institute. In 1814, assisted by the future historian, Augustin Thierry, Saint-Simon published a treatise entitled, "De la réorganisation de la société européene," in which he dreamed of a politicially homogeneous Europe, all of whose nations should possess the same institutions, relying on England to take the initiative in this federation. Later he turned his attention to political economy. The "Industrie", which he founded, brought out in relief the conflict waged throughout Europe between the military and feudal class on the one hand and the working class on the other. The same idea was emphasized in the "Censeur européen", edited by Charles Comte and Dunoyer, but while the Censeur européen distrusted scholars and learned men, Saint-Simon's originality consisted in trying to combine manufacturing industry and what he called "literary industry", and create a moral

[ocr errors]

CLAUDE-HENRI DE ROUVROY, COMTE DE SAINT-SIMON

From a Contemporary Portrait

code which all men should study. This authoritative idea displeased Augustin Thierry and he abandoned Saint-Simon, who in 1817 (the date set by Monsieur Pereire) took as his secretary, Auguste Comte, then 18 years old, the future founder of Positivism. Influenced by the writings of Joseph de Maistre, whose "Le Pape" appeared in 1819, and by those of Bonald, Saint-Simon and Auguste Comte, reacting against the individualist ideas of the French Revolution, recognized the necessity in modern society of a power similar to the medieval theocracy. The "positive scientific capacity" was to replace the ancient ecclesiastical power; there should be "no more governors to command" but "administrators to exercise a directing function"; in a society become an industrial association; the governmental, or military régime under which the people was "subject" should give way to the administrative or industrial régime in which the people is to be associated. Saint-Simon drew political conclusions; he found that the working people occupied too small a place in the electoral body and desired that power should be vested in committees composed of the directing elements of the industrial world. Thus he was in no wise a democrat; he would have only the heads of the industrial hierarchy elected by the people, but would have them recruited by co-option by choosing from the lower ranks of society those who deserve an elevation of their condition. Liberal economists long considered that between their liberalism and Saint-Simon's industrialism, which accorded so many prerogatives to an industrial hierarchy, there was little difference; but Saint-Simonism as it was developed by his disciples was destined to be a socialist school.

In Saint-Simon there was always a double tendency: his positivist and scientific studies impelled him to found a purely practical and demonstrable moral code, while his sentimental and mystical tendencies led him to desire a religion. He believed that Christianity had greatly forwarded morality, but he declared that its reign was at an end. His religious tendency grew by degrees; he declared that the crisis was reached which had been predicted by the

[ocr errors][ocr errors]

Old Testament, prepared for by the Biblical societies, and expected by the Jews for eighteen centuries, which was to end in the establishment of a truly universal religion, in the adoption by all nations of a pacific social organization and the speedy betterment of the condition of the poor. Such was the dream developed in his book, "Le nouveau christianisme", which death prevented him from finishing. The Saint-Simonian School under the influence of the book in which Sismondi made known the great labour crisis of England, considered it necessary to perfect their master's doctrine. In making the most intense industrial production the unique aim of society, Saint-Simon had not foreseen that the problem was much more complex. Must production be carried on even when there are no consumers? The liberals replied in the affirmative, for there are always consumers; but Fourier said no, the necessary condition of an increased production is a better distribution of labour and of wealth among the workers. The former Carbonaro, Bazard (1791-1832), Enfantin (1796-1864), and Olinde Rodrigues, in the review "Le Producteur", which they founded, attacked the regime of competition and went so far as to aim at the theories of Adam Smith; then in 1829 Bazard's conferences published under the title, "Exposition de la doctrine de Saint-Simon", marks the Credo of the School. The Saint-Simonians thought that two survivals of the feudal system enslaved the workingman-lending at interest and inheritance; these two survivals should disappear.

By degrees the Saint-Simonian School became a sort of Church. Enfantin assumed the rôle of pope; Bazard and later Rodrigues separated from him when, preaching the rehabilitation of the flesh, he wished to associate with him the "priest-woman", the "mother", in the government of Saint Simonism. The ceremonies he performed at Menilmontant, his trial and imprisonment in 1832, the journey to Constantinople undertaken by his disciple Barrault in search of the "woman-mother" excited ridicule. Nevertheless Enfantin, whose last work only appeared in 1861, exercised great influence over many of the best minds. Saint-Simonism left its mark on such men as the philosopher Jean Reynaud, Buchez, who in 1848 played an important political part, the religious critic Gustave d'Eichthal, the economists Barrault and Michel Chevalier, the publicists Edouard Charton and Maxime du Camp, General Lamoricière and Baron Blanc, future minister of Italy. The industrial movement of the nineteenth century was to a large extent promoted by engineers imbued with Saint-Simonian doctrines; the railways of France, the financial establishment of the Second Empire were due to Saint-Simonian influences.

The Saint-Simonians foresaw that industry would be more and more concentrated in great syndicates and that the State as the organ of social centralization would intervene more and more. What they did not foresee was that industrial production would become democratic. They had, beforehand, intuition of what we call trusts and deals, but they did not foresee labour unions, and they were thus less clear-sighted than Ketteler, Manning, and Leo XIII. Lamartine describes Saint-Simonism as "a daring plagiarism which emerges from the Gospel and will return thither", and Isaac Pereire, the last of the Saint-Simonians, in a work entitled, "La question religieuse" (1878), urged the recently-elected Pope Leo XIII to undertake the direction of universal social reform. This, the last echo of Saint-Simonism was, as it were, an appeal to the "Rerum Novarum". Expos. de la doctrine saint-simonienne (Paris, 1829); Œuvres de Saint-Simon et d'Enfantin, XLVII (Paris, 1865-78); WEILL, Un précurseur du socialisme: Saint-Simon et son œuvre (Paris, 1894); IDEM, L'école saint-simonienne, son histoire, son influence jusqu'à nos jours (Paris, 1896); PEREIRE, Des premiers rapports entre Saint-Simon et Auguste Comte in Revue Historique, XCI (1906); GEORGE DUMAS, Psychologie de deux messies positivistes, Saint

Simon et Auguste Comte (Paris, 1905); WEISENGRÜN, Die socialwissenschaftlichen Ideen Saint Simon's; ein Beitrag zur Geschichte des Socialismus (Basle, 1895); CHARLETY, Hist, du saint-simonisme, 1825-1864 (Paris, 1896); HALÉVY, La doctrine économique de Saint-Simon et des Saint-Simoniens in Revue du mois (1908);

BOOTH, Saint Simon and Saint Simonism (London, 1871). GEORGES GOYAU.

Saint-Sulpice, SOCIETY OF, founded at Paris by M. Olier (1642) for the purpose of providing directors for the seminaries established by him (see OLIER). At the founder's death (1657) his society, approved by religious and civil authority, was firmly established. The Paris seminary and three in the provinces (Viviers, Le Puy, Clermont) were opened to young ecclesiastics to give them besides the elements of the clerical sciences lessons and examples in sacerdotal perfection. The work in Montreal was inaugurated and four priests appointed to carry it on, while a novitiate called the Solitude had been opened to recruit directors for the seminaries. Alexandre Le Ragois de Bretonvilliers, the successor of Olier (1657-76) drew up the Constitution of the Society and secured its approval by Cardinal Chigi, legate a latere and nephew of Alexander VII. The object of the society was to labour, in direct dependence on the bishops, for the education and perfection of ecclesiastics. They were to be taught philosophy and theology, chant and liturgy, but especially mental payer and the Christian virtues. Several chapters dealt with the organization and government of the society. The number of subjects should be restricted, fervour being worth more than number. The spiritual and temporal government is vested in a superior general assisted by twelve assistants, like him elected for life. Together they constitute the general assembly empowered to elect by majority of votes the superior-general, his assistants, and among the latter four consultors, who shall be his constant advisers, sign the public acts, and represent the whole society. The other members are admitted by the superior and his council. They take no vows, but renounce all prospect of ecclesiastical dignities. Changes and appointments are made by the superior-general. Every Sulpician should be animated by great zeal for the glory of God and the sanctification of the clergy, should profess detachment and abnegation, practise poverty, be submissive especially to bishops.

De Bretonvilliers transferred the Solitude of Vaugirard to the Château d'Avron, which was a family possession, where it remained until M. Tronson, his successor, established it at Issy, where it is at present. He enacted that the community of priests of the parish of Saint-Sulpice should continue subject to a superior. This community numbered from sixty to eighty members until the French Revolution. There Fénelon exercised the sacred ministry for three years and he spoke from experience when he declared that there was nothing he venerated more than Saint-Sulpice. M. Tronson assumed the direction of the society in 1676 and retained it until 1700. He was remarkable for the breadth of his knowledge, his practical mind, and his deep piety. He was jealously vigilant to ward off the Jansenistic scourge from his society and the ten seminaries under his care. At a time when the error since called Gallicanism spread everywhere he was a Roman, as the present expression is, in as far as was compatible with the submission to the bishops which his society professed.

During the eighteenth century the society carried on its work amid the difficulties which Jansenism and philosophism, by corrupting minds, incessantly aroused. François Leschassier (1700-25) had to defend the seminary of Paris against Archbishop de Noailles, an avowed and militant Jansenist. Under his successors, Maurice Le Peletier (1725-31) and Jean Couturier (1731-70), although new seminaries were opened in the dioceses of France, the spirit of

the age crept into that of Paris, in consequence of the weakening of morals at the Court, contact with the world, and the great number of sons of the nobility who had become seminarians. At this period SaintSulpice was charged with the spiritual direction of schools of philosophy and even of petits séminaires both at Paris and Angers, always with the object of preparing the pupils for the priesthood. When the Revolution broke out the seminary of Paris alone had trained more than five thousand priests, and more than half the bishops who faced that dreadful tempest (about fifty) had been in Sulpician seminaries. Claude Bourachot (1770-77) and Pierre Le Gallic (1777-82), who governed with the mournful presentiment of the Revolution, were succeeded by André Emery, the man providentially chosen to guide the society during those dark days. He beheld the seminaries closed, his brethren scattered, hunted, and compelled to seek safety in exile, but he had the great consolation, at a time of frequent defections, of seeing them all faithful to their promises. Not one of them took the oath to the Civil Constitution of the Clergy, and eighteen of them died for their faith. The life of this illustrious priest belongs to the whole Church, whose rights he defended with unshakable firmness against Napoleon I (see EMERY). After the Concordat he reopened the seminary of Paris. He should be regarded as the restorer of the Society of M. Olier.

During the nineteenth century the Society of SaintSulpice has quietly continued its work of clerical training while sharing all the vicissitudes of the Church in France. The following superiors general have governed it: M. Duclaux (1811-26); Garnier (1826-45), a noted Hebrew scholar; de Courson (1845-50); Carrière (1850-64), an eminent theologian; Caval (1864-75); J. H. Ícard (1879-93); and Captier (1893-1900), the founder and first superior of the procure of Saint-Sulpice at Rome. Living within the walls of its seminaries, which, constantly increasing, numbered twenty-six in 1900, the Society of Saint-Sulpice has, so to speak, no history. Its members, absorbed in their professional duties, share the life of the seminarians, being solicitous to train them not only in the ecclesiastical sciences, but also in priestly virtues, and this more by their own daily examples than by the lessons which they teach. A good Sulpician constitutes himself everywhere and always the companion and the model of the future priests, in their pious exercises, recreations, meals, and walks, briefly in all the details of their life.

That such a life is eminently fruitful is proved by the numerous prelates, distinguished priests, founders of religious orders, missionaries and religious from Sulpician seminaries, but it will be readily understood that it furnishes few facts of history. For the Church of France Saint-Sulpice has been a great school of ecclesiastical dignity, love of study, regularity, and virtue. Pius X paid the society this tribute: "Congregatio Sulpicianorum fuit salus Gallia" (Audience of 10 Jan., 1905, to the pastors of Paris). The recent persecutions brought about in France by the separation of Church and State did not fail to attack it. A circular of Minister Combes (1904) declared Saint-Sulpice unfitted to teach in seminaries. At the same time the old seminary of Paris was taken away from it. Nevertheless the society was not dissolved. It subsists in its essential organs, and its members, in most instances in the seminaries of their native dioceses, continue work of devotion to the clergy and the Church.

At different dates the society extended branches to American soil, to Canada in 1657, to the United States in 1791. (See SULPICIANS IN THE UNITED STATES.)

M. Olier had desired to go to Canada to work for the conversion of the savages; this he was unable to do, but in union with several pious persons,

them Jérôme Le Royer de la Dauversière, he founded the Society of Notre-Dame de Montréal. The undertaking was inspired by the desire to found a city in honour of the Blessed Virgin (Villemarie in the Island of Montreal) which should serve as headquarters for the Indian missions and as a stronghold against the Iroquois. The manner in which Maisonneuve accomplished this foundation is well known. In 1657 the dying Olier sent four of his disciples to the mission of Villemarie, where the colonists were asking for them. They were led by M. De Queylus and thenceforth the Sulpicians shared the vicissitudes of the Montreal colony. Two of them, Vignal and Lemaître, were slain by the Iroquois (1660). In 1663 the associates of Notre-Dame, reduced to eight by death and weary of a colony which yielded only expenses, ceded their rights and duties to the Society of Saint-Sulpice, which was thenceforth owner and lord of the Island of Montreal. It paid 130,000 livres in debts and pledged itself never to alienate the property of the island. M. de Bretonvilliers gave no less than 400,000 livres of his personal fortune for the maintenance of the colony and M. Faillon has calculated that from 1657 to 1710 the seminary of Paris transmitted to that of Montreal not less than 900,000 livres or one million dollars. Personal devotion was added to these expenses. Eleven Sulpicians were labouring at Montreal in 1668, teaching boys, exercising the sacred ministry, or doing missionary work among the savages. MM. Trouvé and de Fénelon founded the mission of Kenté on Lake Ontario. Dollier de Casson and Brehan de Gallinée explored the region of the Great Lakes (1669), of which they made a map. In 1676 was opened the mission of the Mountain on the site of the present seminary, where M. Belmont built a fort (1685). The brandy traffic necessitated the removal of this fixed mission and in 1720 it was transferred to Lac-des-Deux-Montagnes, where it is at present. At the end of the seventeenth century the Sulpicians had created and organized in the vicinity of Montreal six parishes which they zealously administered, besides supplying them with churches, presbyteries, and schools. During the eighteenth century the history of the society in Canada continued closely linked with that of Montreal, in all of whose works it assisted by its resources and devotion. The number of priests increased to meet the needs of the time, and at the conquest (1760) they numbered thirty. They were headed by worthy men: Vachon de Belmont (170031), who succeeded Dollier de Casson; Louis Normant du Faradon (1731-59), who assisted Ven. Mère d'Youville in the foundation of the Grey Nuns; Etienne Montgolfier, who had the difficult task of governing his community during the period of conquest. To the Sulpicians who remained after the Treaty of Paris (1763) the seminary of Saint-Sulpice ceded its possessions in Canada on condition that they would carry on the work of M. Olier. Being unable to recruit their numbers the Sulpicians of Montreal would have become extinct had not the English Government humanely opened Canada to the priests persecuted by the French Revolution. Twelve Sulpicians reached Montreal in 1794. After lengthy disputes the possessions of the society coveted by the English agents were recognized by the British Crown (1840) and the Sulpicians were free to continue undisturbed their work for the Church and society. Besides the Collège de Montréal, founded in 1767, and which performed important services after the conquest, they founded a higher seminary (1840) for the education of the clergy. In this house several thousand priests have been trained for the priesthood. They have since founded (1894) for the benefit of the clergy a seminary of philosophy at Montreal, opened the Canadian College at Rome for higher ecclesiastical study, and quite recently (1911) have organized the School John the Evangelist for the recruiting of clergy

in the Archdiocese of Montreal. Since 1866 the society has gradually abandoned the administration of its parishes in Montreal, at present retaining only those of Notre-Dame and Saint-Jacques in the city and that of Oka in the diocese. That it does not, nevertheless, stand aloof from any of the great undertakings in the city which it founded is manifested by the Laval University and the public library.

Separated from Saint-Sulpice as regards material possessions, the Montreal community maintains its spiritual alliance with Paris. The superior-general or his representative makes periodically the canonical visitation of the Canadian houses. They are governed by a superior elected every five years, who is assisted by a council of twelve, four of whom, called assistants, are his habitual advisers.

As will be readily perceived the principal Sulpician work in both France and America is that of seminaries. The Sulpician is either the model of the pastor in the ministry or the trainer of the priest within the seminaries. His manner of life has been described above; his instruction and method will here be treated briefly. The sole directing principle of the studies at SaintSulpice is the most filial docility of judgment and will towards the pope, not only when he defines, but when he expresses a preference or gives directions and counsels. Mindful of their responsibility for priestly souls the Sulpicians teach their pupils, not the novelty which may send them astray, nor their personal opinions which have no guarantee of certitude, but the truth stamped with the seal of the Church and issuing thence warranted and authentic. In Holy Scripture they treat the books they explain as Divine books, avoiding the exaggerations of critical research and abiding by the interpretation of the text. In dogmatic theology they set forth the truth, at the same time warning their pupils against Rationalistic and Modernistic theories and minimizing insinuations. In apologetics they follow the historical method; in philosophy they recognize no master save St. Thomas.

Although the kind of instruction given at SaintSulpice tends to produce men whose knowledge is more solid than brilliant, more deep than extensive, there has been no lack of remarkable professors in any branch of ecclesiastical learning. Out of the seven hundred and thirty members which the society had numbered down to 1790 no less than one hundred and fifteen had secured their doctor's degree at the Sorbonne. Doctrine is surely more valuable than learning, and no book written by a Sulpician has ever been placed on the Index. Among the theologians were: Delafosse (1701-45) and de Montaigne (1687-1767), who wrote remarkable dogmatic treatises published in the theology of Honoré Tournely; Legrand (1711-87), as famous for his dogmatic writings as for his refutation of the philosophical errors of his time; Rey and Rony, authors of valuable treatises published at Lyons; Peala (1787-1853), the continuator of the ecclesiastical conferences of Le Puy; Vieusse (1784-1857), author of the Compendiosa institutiones theologica" of Toulouse; Carrière (1795-1864), author of authoritative treatises on marriage, contracts, justice, etc.; Vincent (1813-69), author of the so-called "Clermont Theology". De Lantages (1616–94) and De la Chétardye (1634-1714) wrote justly-esteemed catechisms and conversations or ecclesiastical instructions. Among the Sulpicians whose works were addressed to the general faithful were Blanlo (1617-57), author of "Enfance chrétienne"; Guisain (1627-82), author of the 'Sages entretiens" of a soul desirous of salvation; Lasausse (1740-1826), author of many works of piety; Hamon (1795-1874), whose "Meditations"are much used; Riche (1824-92), author of works intended to assist piety. Among those who had chiefly in view the perfection of the clergy were, after Olier himself, M. Tronson (1622-1700), whose "Examens particuliers"

[ocr errors]

is & masterpiece of spiritual psychology and whose "Forma cleri", treatise on obedience, and other works are useful to the clergy; Fyot de Vaugimois (1689-1758), who wrote "Conversations with Jesus Christ before and after Mass" (1721), very popular at that time, and a host of other works for the sanctification of priests; Boyer (1768-1842), the author of ecclesiastical retreats; Vernet (1760-1843), who wrote many works to enliven the piety of religious and priests, such as the "Nepotien"; Hamon (17951870), the biographer of Cardinal Cheverus and St. Francis de Sales; Galais (1802-54), "Le bon séminariste" (1839); Renaudet (1794-1880), wrote various works on asceticism, also meditations; Gamon (181386), author of the lives of holy priests; Bacuez (182092), "Manuel du séminariste en vacances". Among the scholars and learned men in various branches were: Laurent-Josse Le Clerc (1677-1736), historian, theologian, controversialist, and author of the "Bibliothèque de Richelet" (1727), of a "Lettre critique sur le Dictionnaire de Bayle” (1731), and of various and learned writings; Grandet (1646-1724), who wrote "Les saints prêtres français du XVIIe siècle", and numerous historical or devotional works; Emery (q. v.); Gosselin (1787-1858), who published the life and works of Fénelon, and wrote numerous historical works; Le Hir (1811-68), one of the most learned Hebrew scholars of the nineteenth century; Pinault (1793-1870), who composed remarkable physical and mathematical treatises; Faillon (1800–70), author of the lives of de Lantages and Olier, of "Monuments inédits sur l'apostolat de Marie-Madeleine en Provence", and of numerous historical works on Canada and Montreal; Moyen (1828-99), who compiled a "Flora of Canada" and various scientific works; Grandvaux (1819-85), who published Le Hir's works after his death, and was very learned in all branches of ecclesiastical knowledge; Richou (1823-87), noted for his works on church history and Scripture; Brugère (1823-88), a theologian and historian of wide knowledge; Icard (1805-93), known for his writings on catechisms, canon law, and various spiritual subjects. To these names must be added those of Caron (1779-1850), a liturgist, who published the "Manuel de cérémonies selon le rit de Paris" (1846); Parisis (1724-81); and Manier (1807– 71), who issued philosophical courses.

GOSSELIN, Vie de M. Emery (Paris, 1861), Introduction, 1-102; ICARD, Traditions de la compagnie des prêtres de Saint-Sulpice (Paris, 1886); BERTRAND, Bibliothèque sulpicienne ou Histoire littéraire de la comp. de Saint-Sulpice (Paris, 1900); Bulletin trimestriel des anciens élèves de Saint-Sulpice (1896–1911); Memorial volume of the centenary of St. Mary's Seminary of StSulpice (Baltimore, 1891); Golden Jubilee of St. Charles' College (Baltimore, 1898); SHEA, History of the Catholic Church in the United States (New York, 1886-92).

A. FOURNET.

Saints Vincent and Anastasius (TRIUM FONTIUM AD AQUAS SALVIAS, TRE FONTANE, or THREE FOUNTAINS), ABBEY OF, near Rome. Connected with, and belonging to the monastery are three separate sanctuaries. The first, the Church of St. Paul of Three Fountains, was raised over the spot where St. Paul was beheaded by order of Nero. Legend says that the head, severed from the body, rebounded, striking the earth in three different places, from which fountains sprang forth, flowing to the present day, and located within the sanctuary itself. The second, originally dedicated to the Blessed Virgin, under the title "Our Lady of Martyrs", is built over the relics of St. Zeno and his 10,203 legionaries, who were martyred here at the order of Diocletian, in 299. In this church is the altar "Scala Coeli", from which the church receives its present name. Within is the church and monastery dedicated to Sts. Vincent and Anastasius, built by Pope Honorius I in 626, and given to the Benedictines, who were to care for the two older sanctuaries, as well as their own church. The abbey was

richly endowed, particularly by Charlemagne, who bestowed on it Orbitello and eleven other towns, with a considerable territory, over which its abbot exercises ordinary jurisdiction (abbatia nullius). Towards the middle of the seventh century the persecutions inflicted on the Eastern monks by the Monothelites obliged many of them to seek shelter in Rome, and to them this abbey was committed as a refuge. These continued in possession until the tenth century, when it was given to the Cluniacs. In 1140 Pope Innocent II withdrew the abbey from them, and entrusted it to St. Bernard, who sent there a colony from Clairvaux, with Peter Bernard of Paganelli as their abbot, who five years later became Pope Eugene III.

At the time Innocent granted the monastery to the Cistercians, he had the church repaired and the monastic quarters rebuilt according to the usages of the order. Of the fourteen regular abbots who governed the abbey, several, besides Blessed Eugene III, became cardinals, legates, or bishops. Pope Honorius III, in 1221, again restored the Church of Sts. Vincent and Anastasius and personally consecrated it, seven cardinals at the same time consecrating the seven altars therein. Cardinal Branda (1419) was the first commendatory abbot, and after him this office was often filled by a cardinal. Popes Clement VII and VIII as cardinals held this position. Leo X, in 1519, authorized the religious to elect their own regular superior, a claustral prior independent of the commendatory abbot, who from this time forward was always to be a cardinal. From 1625, when the abbey was affiliated to the Cistercian Congregation of St. Bernard in Tuscany, until its suppression at the Napoleonic invasion (1812) the local superior was a regular abbot, but without prejudice to the commendatory abbot. The best known of this series of regular abbots was the second, Dom Ferdinand Ughelli, who was one of the foremost literary men of his age, the author of "Italia Sacra"

and numerous other works.

From 1812 the sanctuaries were deserted, until Leo XII (1826) removed them from the nominal care of the Cistercians, and transferred them to the Friars Minor of the Strict Observance. The purpose of the pontiff, however, was not accomplished; the surroundings were so unhealthful that no community could live there. In 1867 Pius IX appointed his cousin, Cardinal Milesi-Ferretti, Commendatory Abbot of Sts. Vincent and Anastasius, who endeavoured to restore, not only the material desolation that reigned in the neglected sanctuaries, but also to provide that they be suitably served by ministers of God. To further this end he obtained that their care be again committed to the Cistercians. A community was sent there in 1868 from La Grande Trappe to institute the regular life and to try to render more healthful the lands, which from long neglect had been called the tomba (graveyard) of the Roman Campagna. Assisted by Pius IX, so long as he held the temporal sovereignty, and by other friends, especially Mgr de Mérode, they were able to supply their ordinary needs. The usurpation of 1870 deprived Pius IX of the power to aid them, and later, when the Italian Government confiscated religious properties, they suffered with the others. They remained at Three Fountains, at first renting and later (1886) definitively purchasing it from the Government, with an additional tract of 1234 acres. They inaugurated modern methods for the elimination of the malarial conditions that had been such an obstacle to health in the past, especially by planting a large number of eucalyptus and other trees, an experiment insisted upon by the Government in the contract of sale. The trial proved a success, so that the vicinity is now nearly as healthful as Rome itself. The present commendatory abbot is Cardinal Oreglia di S. Stephan

dean of the Sacred College; and the Administrator is the Most Reverend Dom Augustine Marre, AbbotGeneral of the Reformed Cistercians.

UGHELLI, Italia Sacra (Venice, 1717-21); BACCETI, Septimiana Historia libri septem (Rome, 1724); BLESER, Guide du voyageur catholique à Rome (Louvain, 1881); MONBET, L'Abbaie des Trois Fontaines située aux Eaur Salviennes (Lyon, 1869); MANRIQUE, Annales Cist. (Lyon, 1642); LE NAIN, Essai sur l'histoire de l'Ordre de Citeaur (Paris, 1696); JANAUSCHEK, Originum Cisterciensium, I (Vienna, 1878); OBRECHT, The Trappists of the Three Fountains in Messenger of the Sacred Heart (New York, 1894); Lisi, Trappa delle Tre Fontane (Rome, 1883); GAUME, Les Trois Rome (Paris, 1842); Archives of the Abbey of Tre Fontane. EDMOND M. OBRECHT.

Saint Sylvester, ORDER OF, is neither monastic nor military but a purely honorary title created by Gregory XVI, 31 Oct., 1841. The idea of placing this title, borrowed from the Middle Ages, under the patronage of a pope of the fourth century is explained by the existence of a fabulous order of Constantine the Great claiming the approval of his contemporary, Sylvester I, which enjoyed a usurped authority at Rome from the seventeenth century. To end this abuse, Gregory XVI created an authentic title of Knights of St. Sylvester, to be conferred in recognition of some service rendered to the Church, the order being limited to 150 commanders and 300 Roman knights, besides foreigners of whom the number is unlimited. The members have no privileges beyond that of wearing a decoration which consists of a gold enamelled Maltese cross with the image of St. Sylvester on one side and on the other the inscription: "1841 Gregorius XVI restituit."

CH. MOELLER.

Saint Thomas, DIOCESE OF (SANCTI THOME IN INSULA), comprising the Islands of São Thomé and Principe, in the Gulf of Guinea, was erected on 23 November, 1584, as suffragan of Lisbon; in 1676 it was made subject to the Metropolitan of San Salvador, Brazil, and in 1844 to Lisbon once more. The last bishop, Bartolomeo de Martyribus, a Carmelite of Sandomir, was preconized on 8 March, 1816, and died in 1847. The see then remained vacant. Since 1865 it has been ruled as a vicariate. São Thomé, lying one hundred and fifty miles off the African mainland at 0° 28' N. lat. and 6° 42'' E. long., has an area of three hundred and fifty-eight square miles and a population of 37,776 inhabitants (in 1900). It is very fertile, and is noted for its cocoa. The capital, São Thomé, situated on the Bay of Santa Anna, contains 6000 inhabitants. The island, when discovered on 21 December, 1470, by João de Santarem, was uninhabited; in 1485 João de Paiva and in 1493 Pereira attempted to colonize it. Most of the present inhabitants are of African slave origin. About 1544 a ship carrying a cargo of Angolares was wrecked at Sete Pedras and 3000 of their descendants still live in the south-west. The Capuchins arrived in 1659 and established a definite mission in 1688.

Principe, lying ninety miles north-east of São Thomé and discovered in 1471, had an area of 42 square miles and a population of 4327. Its chief town is São Antonio. The diocese contains 8 parishes and 22,000 Catholics. Owing to the development of the cocoa trade in recent years the population, recruited chiefly from Africa, is estimated to have increased by over 20,000 since the last official census (1910). NEGREIROS, Ila de San Thomé (Paris, 1901).

A. A. MACERLEAN.

Saint Thomas (SANTO TOMÁS), UNIVERSITY OF, Manila, founded in 1619 by the Dominican Miguel de Benavides, Archbishop of Manila. In 1645 Innocent X granted it the title of pontifical university, and in the same year it received the title of royal university from Philip IV of Spain. Attached to the university is the College of San Juan de Letran.

« ÀÌÀü°è¼Ó »