in 1551, and took a share in Pole's reform of the university. He had to flee under Elizabeth and was ordained at Rome, afterwards receiving the degree of Doctor of Divinity. He also wrote there in 1560 a remarkable "Report on the State of England" for Cardinal Moroni (Catholic Record Soc., I). He attended the Council of Trent as a theologian of Cardinal Hosius and afterwards accompanied him and Cardinal Commendone in legations to Poland, Prussia, and Lithuania. In 1565 he returned to Louvain, then much frequented by Catholic exiles, amongst whom was his mother, his sister Elizabeth being a nun of Syon at Rouen. Nicholas became professor of theology there, and soon joined in the great controversy over Jewel's "Apologie", in which the English exiles first appeared to the world as a learned and united Catholic body. Sander's contributions were, "The Supper of the Lord", "A Treatise of Images", "The Rock of the Church" (Louvain, 1565, 1566, 1567), followed by his great work, "De visibili monarchia ecclesiæ" (Louvain, 1571). These works, joined with the proofs he had already given of diplomatic ability, and the high esteem of the nobles and gentry who had fled from England after the Northern Rising (1569), caused Sander to be regarded as practically the chief English Catholic leader. Almost the earliest attempt to restore ecclesiastical discipline in England after the fall of the ancient hierarchy was the Rescript of Pius V (14 August, 1567), granting to Sander, Thomas Harding, and Thomas Peacock (the former treasurer of Salisbury and president of Queen's College, Cambridge; see "Dict. Nat. Biog.", xxiv, 339; xliv, 143) "bishoply power in the court of conscience", to receive back those who had lapsed into heresy (Vatican Arch., Var. Pol., lxvi, 258; Arm., 64, xxviii, 60). When Sander was summoned to Rome in 1572, his friends believed that he would be made a cardinal, but Pius V died before he arrived. Gregory XIII kept him as consultor on English matters, and many letters of this period are still preserved in the Vatican. In 1573 he went to Spain to urge Philip II to subsidize the exiles, and when in 1578 James Fitzgerald had persuaded Sega, papal nuncio at Madrid, with the warm approbation of Gregory, and the cold connivance of Philip, to fit out a ship to carry arms to Ireland, Sanders went with him as papal agent, but without any title or office. They landed in Dingley Bay (17 July, 1579) and the Second Desmond war ensued with its terrible consequences. Sander bore up with unshaken courage, as his letters and proclamations show, in spite of all disasters, till his death. He belonged to the first group of English exiles, who, never having lived in England during the persecution, never realized how complete Elizabeth's victory was. He believed, and acted consistently in the belief, that strong measures, like war and excommunication, were the true remedies for the great evils of the time; a mistaken policy, which though supported by the popes of that day, was subsequently changed. The most widely known of Sander's books is his short "De schismate Anglicano". It was published after his death, first by E. Rishton at Cologne in 1585, then with many additions by Father Persons at Rome in 1586. Translated into various languages and frequently reprinted, it was fiercely controverted especially by Bishop Burnet, but defended by Joachim Le Grand. It is now acknowledged to be an excellent, popular account of the period from a Catholic point of view.

POLLEN in English Historical Review (Jan., 1891); IDEM in The Month (Jan., 1903); GILLOW, Bib. Dict. Eng. Cath., V, 476; BELLESHEIM, Gesch, der Kat. Kirche in Irland, HI (Mainz, 1890), 168; LEWIS, Sander's History of the English Schism (London, 1877). He is also frequently mentioned in the English, Irish, and Spanish State Papers, an 1 there are many of his papers in the Vatican Archives. J. H. POLLEN.

Sandhurst, DIOCESE OF (SANDHURSTENSIS), in Victoria, Australia, suffragan of Melbourne. The cathedral city, officially known as Bendigo, is situated about one hundred miles directly north of Melbourne, in a shallow basin surrounded by an amphitheatre of gently-rising hills rich in gold, discovered in the district in 1852. This fact attracted to Bendigo immigrants from all parts of the world, among them many Irish and others professing the Catholic Faith. The first missionary was the Rev. Dr. Backhaus. On 21 Sept., 1874, Most Reverend Martin Crane, O.S.A., was consecrated first bishop of this diocese and arrived at the scene of his future labours early in 1875 accompanied by the Rev. M. Maher and the Rev. Stephen Reville, O.S.A. The latter was in 1885 appointed coadjutor bishop to Dr. Crane and succeeded him as bishop on 21 Oct., 1901. During the twentyfive years of Dr. Crane's active administration, and since his demise, the interests of the Church have advanced rapidly both in a spiritual and material sense. When in 1875 Bishop Crane assumed charge of the diocese it contained but four parishes with one priest in each. There was no convent or Catholic school. At present the principal churches are situated at Wangaratta, Beechworth, Benalla, Chichern, Shepparton, Ecbuca, and Rochester. The two last named parishes together with that of Kyabram are in charge of the Irish Augustinian Fathers who, at the invitation of Bishop Crane, came to the diocese towards the close of 1886. Besides the Augustinian Fathers, there are Marist Brothers, Sisters of Mercy, Sisters of St. Brigid, Sisters of St. Joseph, Presentation Sisters, Faithful Companions of Jesus, and Good Shepherd Sisters. In many outlying districts, unable to maintain a community of nuns, there are flourishing primary schools in charge of lay teachers. In the immediate vicinity of Bendigo, there is now in course of construction an orphanage and Magdalen Asylum, which up to date has cost £45,000, the funds for which are derived from the estate of Dr. Backhaus.

The statistics for 1911 are: districts, 22; churches, 105; secular priests, 36, regular, 6; religious brothers, 7; nuns, 200; college, 1; boarding-schools (girls), 6; primary schools, 31; superior day-schools, 13; children in Catholic schools, over 4000; total Catholic population (1901), 45,368.

Australasian Cath. Directory (1911); Annuaire Pontif. Cath, (1911); MORAN, Hist. of the Catholic Church in Australasia; HOGAN, The Irish in Australia (1888); THERRY, New South Wales and Victoria (1863).

STEPHEN REVILLE.

San Domingo. See DOMINICAN REPUBLIC, THE. Sandomir (Polish, SANDOMIERZ), DIOCESE OF (SANDOMIRIENSIS). The city is very ancient, with still existing traces of prehistoric construction. Its population is 6891, of which 2364 are Catholics, 46 of the Orthodox Church, and 3433 Jews.

When King Mieczyslaw I (962-92), introduced Christianity into Poland he built two churches at Sandomir dedicated to St. Nicholas and St. John. In the Middle Ages the city became an important centre of political and religious life. Here lived several illustrious and holy personages, namely, the Blessed Salome (1210-68), daughter of Leszek the Fair and wife of Koloman I, King of Hungary; Blessed Adelaide, daughter of Casimir the Just (1179-94), King of Poland, who founded the parochial church of St. John where she was buried (1211); Blessed Vincent Kladubek, who died in 1223 after a fruitful apostolic ministry and was canonized by Clement XIII; Blessed Czeslaw, a Dominican (d. 1242 or 1247), the brother of St. Hyacinth; his cult was approved throughout Poland by Clement XII in 1735; St.Hyacinth, the celebrated and apostolic Dominican who was one of the glories of Catholic Poland; St. Cunegunde (1224-92), wife of Boleslaw the Chaste, King of Poland. In 1260 Tatar hordes completely de

stroyed the city and put all the inhabitants to the sword. Forty-nine Dominicans with Sadok, prior of the convent of St. James, were martyred. În 1476 Jan Dlugosz, the celebrated annalist and Polish historian, a canon of Cracow and Sandomir, built here for the cathedral clergy a house which is still existing and is called by his name.

The Congress of Sandomir (1570) was assembled for the purpose of union between Protestant sects and the foundation of a national Protestant Church. The results were negative, but certain measures were proposed and approved for the regulation of the relations between the Protestant sects.

Up to the second half of the eighteenth century the city of Sandomir and its territory were under the immediate jurisdiction of the Diocese of Cracow. In 1787 through the initiative of Michael Poniatowski,

THE CATHEDRAL AT SANDOMIR administrator of the Diocese of Cracow, the Holy See created Sandomir a diocese. The first bishop was Mgr. Adalbert Radozewski (d. 1796). In 1818, after the Concordat with Russia, Pius VII promulgated the Bull "Ex imposita nobis", which suppressed the greater part of the Diocese of Kielce and transferred its episcopal seat to Sandomir. In the next year Mgr. Stephen Holowczyc, dean of the cathedral of Kielce, was consecrated bishop. The new diocese comprised the ancient Principality of Sandomir, which is now the Province of Radom, and part of the Province of Kielce. Bishop Holowczyc had scarcely taken possession of his diocese before he was made Archbishop of Warsaw, and a Franciscan, Adam Prosper Burzynski, succeeded him in 1820. After the death of Bishop Burzynski (9 Sept., 1830) the cathedral chapter administered the diocese until 1840, when the rector of the seminary, Clement Bankiewicz, was made bishop at the age of eighty, and died 2 January, 1842. His successor was Bishop Joseph Joachim Goldtman, who had been Bishop of Wladislaw since 1838; he was transferred to the See of Sandomir in 1844, and died on 22 March, 1853. Bishop Joseph Michael Yuszynski, who had occupied various ecclesiastical offices in the diocese, succeeded him, and was consecrated 10 July, 1859. Under him the number of deaneries of the diocese was decreased from seventeen to seven. On his death Bishop Anthony Francis Sotkiewicz, administrator of the Archdiocese of Warsaw and professor of canon law in the ecclesiastical seminary of that city, was consecrated 20 May, 1882; d. 4 May, 1901. At the time of his elevation the number of secular clergy was 278, and the Catholic population 730,940. He was succeeded on 4 September, 1902, by Stephen Alexander Zwierowicz, Bishop of Vilna, who was transferred from the latter see to Sandomir, where he died on 3 January, 1908. The present incumbent of the see is Bishop Marianus Joseph Ryn, canon of the cathedral, who was consecrated 7 April, 1910. The diocese at present comprises seven deaneries: Sandomir, Opatów, Ibza, Kozienice, Radom, Opoczno, and Konskie. There are six churches in the city of Sandomir: the

cathedral, which dates from 1120 and to which a cathedral chapter has been attached since 1818; the Church of St. James, founded in 1200 by Blessed Adelaide; here dwelt Hyacinth and Martin of Sandomir, whom Gregory IX sent as his ambassador to St. Louis, to induce him to undertake a crusade; and Raymond Bembnowski, author of the Acts of the Martyrs of Sandomir; the Church of the Conversion of St. Paul, which was in existence in the beginning of the thirteenth century; the Church of the Holy Ghost, founded by the Religious of the Holy Ghost of Santa Maria in Sassia in 1222; the Church of St. Michael, founded in 1686 and attached to a Benedictine monastery; and the Church of St. Joseph, founded in 1685 by the Protestants. There are 212 parishes in the diocese, 1 cathedral church, 1 collegiate church, 10 detached churches, and 50 chapels. The secular clergy number 295. The religious houses were all dispersed after the Polish insurrection of 1863. The regulars are represented by one Franciscan lay brother in the parish of Wysmierzyce. The Sisters of Charity, numbering forty-two, have seven hospitals at Sandomir, Radom, Strzyzowice, Opatów, Staszów, Opoczno. Near Bodzentyn is a cloistered Franciscan monastery with thirteen sisters. The canons of the cathedral number twelve, those of the college, six. There are 870,674 Catholics. Amongst the Catholic societies of Sandomir may be mentioned the Society of Charities, founded in 1905, with 155 members; the archconfraternity of St. Stanislaus Kostka, founded in 1906, with 30 young men; the Christian Working Men's Society, founded in 1907, with 98 members, and the Catholic Society, founded in 1908 with 188 members.

BALINSKI, Starozytna polska pod wzglendem historycznym, jeograficznym i statystycznym opisana (Description of Ancient Poland, historical, geographical, and statistical), II (Warsaw, 1844), 268-280; CHANDZYNSKI, Wspomnienia sandomierskie i opis miasta Sandomierza (Recollections of Sandomir and a description of the city) (Warsaw, 1350); BULINSKI, Monografia miasta Sandomierza (Warsaw, 1879); ROKOSZNY AND GAJKOWSKI in Encyklopedja koscielna, XXIV (Warsaw, 1900), 338-352; ROKOSZNY, Swiente Pamiantki Sandomierza (Sacred Monuments of Sandomir) (Warsaw, 1902); IDEM, Przewodnik po Sandomierzu (Guide to Sandomir) (Sandomir, 1908); Catalogus ecclesiarum et cleri sæcularis ac regularis diœcesis Sandomiriensis pro anno Domini 1911 (Sandomir, 1910)

A. PALMIERI.

Sands, BENJAMIN F., rear-admiral United States Navy, b. at Baltimore, Md., 11 Feb., 1812; d. at Washington, D. C., 30 June, 1883. His parents were non-Catholics and he became a convert in 1850, having married a Catholic, Henrietta M. French, sister of Major-General William H. French, U.S.Á. He was appointed a midshipman in the navy from his native state, 1 April, 1828, and passed through the successive grades of promotion until he received the rank of rear-admiral, 27 April, 1871, and was placed on the retired list on reaching the age of 62 years, 11 February, 1874. During the Civil War he held several important commands with conspicuous success, and in 1867 was made superintendent of the Naval Observatory at Washington. During his incumbency of this office, which lasted until 1874, he advanced the observatory to a place equal to the most celebrated in Europe. For many years he was a member of the Catholic Indian Bureau in Washington. Notes he left were compiled by his son, F. B. Sands, into the book "From Reefer to Rear Admiral". His son George H. graduated at West Point and served in the U. S. Army. Three others, William F., F. B., and James H., also served in the navy; a daughter, Rosa, became a Visitation nun.

JAMES HOBAN SANDS, rear-admiral U. S. N., son of foregoing; b. at Washington, D. C., 12 July, 1845; d. there 26 October, 1911. Following the footsteps of his father he achieved a high reputation in the naval service for daring and seamanship. Appointed to the

Naval Academy from Maryland in 1859, from which he graduated four years later, he served with the North Atlantic Blockading Squadron during the Civil War. While only an ensign he was twice recommended by boards of admirals to be advanced in grade for gallantry. After the war he had commands in the West India Squadron, and later had charge of the Brooklyn, Boston, Philadelphia, and Washington Navy Yards. He was made rear-admiral, 11 April, 1902, and commanded at the Naval Academy, 1906-07, introducing a much needed reform in spite of opposition in many quarters. This was his last active duty as he retired in 1907 after a sea service of eighteen years and four months and a shore duty of twentytwo years. His example as a Catholic was a strong influence in the navy in developing a spirit of tolerance towards Catholics in the service, and in making religious practices of whatever creed more respected His wife was Mary Elizabeth Meade, of the famous Philadelphia family of that name, who became a convert. His son William Franklin was United States Minister to Guatemala, and two of his daughters, Clara and Hilda, became Religious of the Sacred Heart. Am. Cath. Who's Who (St. Louis, 1911); FUREY in U. S. Cath. Hist. Soc. Hist. Records and Studies (New York, 1911-12); Freeman's Journal (New York) files; U. S. Naval Register. THOMAS F. MEEHAN.

Sandwich Islands, VICARIATE APOSTOLIC OF THE, comprises all the islands of the Hawaiian group. They lie just within the northern tropic, between 18° 54' and 22° 15' north latitude, and between 154° 50' and 160° 30' of longitude west of Greenwich. These islands form the present Territory of Hawaii, and belong to the United States. Honolulu, the capital, is on the Island of Oahu. Eight of the islands are inhabited, viz., Kauai, Niihau, Oahu, Molokai, Lanai, Maui, Kahoolawe, and Hawaii. Their population (1910) was 191,909.

The first Catholic priests arrived at Honolulu on 9 July, 1827. They were the Rev. Alexis Bachelot, prefect Apostolic, the Rev. Abraham Armand, and the Rev. Patrick Short. The first two were natives of France, and the third of Ireland. All three were members of the Congregation of the Sacred Hearts of Jesus and Mary, called also the Society of Picpus, from the name of the street in Paris in which its mother-house is situated. They had been sent by Pope Leo XII. Protestant missionaries had arrived from New England as early as 1820, and had gained the king and chiefs over to their cause. As soon as the priests began to make converts a fierce persecution was raised against the natives who became Catholics. They were ill-treated, imprisoned, tortured, and forced to go to the Protestant churches, and the priests were banished. Fathers Bachelot and Short were taken to a solitary spot in Lower California, far removed from any human habitation. In 1836 the Rev. Robert Walsh, an Irish priest of the same Congregation, arrived at Honolulu, and through the intervention of the British consul, was enabled to remain on the islands in spite of the ill-will of the Protestant party, which wanted to send him back on the vessel in which he had come. In 1837 Fathers Bachelot and Short returned from California, but religious persecution still continued. In the same year there arrived from France the Rev. Louis Maigret, who afterwards became bishop, and first Vicar Apostolic of the Sandwich Islands. He was not permitted to land, but was obliged to leave the country, together with Father Bachelot, who was in very feeble health. The latter, worn out by labour and trials, died at sea shortly after (5 Dec., 1837). In the year 1839 the French Government put an end to this persecution.

On 9 July the twelfth anniversary of the arrival of the first Catholic priests, the French frigate "Artémise", Captain Laplace, arrived at Honolulu. A few

hours after anchoring, the captain dispatched one of his officers to present to the king the following summary request: (1) that the Catholic religion be declared free; (2) that all Catholics imprisoned on account of their religion be set at liberty; (3) that the Government give a suitable site at Honolulu for a Catholic Church; (4) that the king place in the hands of the captain of the "Artémise" the sum of $20,000, as a guarantee of his good-will and peaceful mind, said sum to be restored when the French Government should feel satisfied that the above conditions had been fulfilled. Hostilities were to commence if the king failed to comply within forty-eight hours with the terms of this manifesto. All the conditions were readily accepted, and peace was concluded. From this time the Catholic priests have enjoyed a tolerable amount of liberty; but the Protestant missionaries and their friends have been identified with the Government and have had the important positions, using their influence as well as the government emoluments for the advancement of their cause.

In the year 1840 there arrived at Honolulu the Rt. Rev. Bishop Rouchouze, first vicar Apostolic of Oriental Oceania, appointed to this office in 1833, and having jurisdiction not only in Hawaii, but also in Tahiti, the Marquesas, and other islands. He was accompanied by three other priests, one of whom, Rev. Louis Maigret, had been refused a landing at Honolulu in 1837. On 9 July, 1840, ground was broken for the foundation of the present Cathedral of Our Lady of Peace. On the same day 280 catechumens received baptism and confirmation. In January, 1841, Bishop Rouchouze returned to France, in search of labourers and resources for his mission. He was successful in obtaining a number of priests and sisters of the Congregation of the Sacred Hearts. They left France in 1841 with a cargo of supplies on the schooner "Mary-Joseph", owned by the mission; but, unfortunately, the vessel was lost with all on board, not one surviving to tell the tale. This was a severe blow for the young mission, and retarded its progress for many years. On 15 August, 1843, the newly-finished cathedral of Honolulu was solemnly dedicated, and 800 Catholics received Holy Communion.

About this time Oriental Oceania was divided into three vicariates Apostolic: Tahiti, Marquesas, and Sandwich Islands. On 11 July, 1847, Pius IX appointed the then prefect of the mission, the Very Rev. Louis Maigret, vicar Apostolic, to succeed Bishop Rouchouze and take charge of the Sandwich Islands Mission as a separate vicariate. From this time on the mission made slow but steady progress, in spite of the odds it had to contend with. The Protestant ministers found the ancient belief of the aborigines in their idols already shaken and partly discarded (owing, probably, to the fact that foreigners broke the dreaded taboos without incurring the wrath of the gods). They taught the Hawaiians to wear clothes, and to read and write the Hawaiian language. After having translated the Bible and given it to the natives, they considered the latter civilized and Christianized, and proceeded forthwith to develop the resources of the country. But this Christianity was superficial. The life-philosophy of the weak and inconstant natives was to shun work and enjoy all the pleasures within reach. If the foreigners had offered them but one form of Christianity and had illustrated it by their good example; if, above all, the efforts at educating these grown-up children had been directed more towards correcting the evil tendencies of their hearts than cramming their minds with knowledge, the aborigines would certainly have received the blessings of Christianity, lived by it, and multiplied. But it was quite otherwise. The mild climate; the inheritance from their fathers of an unrestrained, easygoing, indolent character; the bad example of all classes of foreigners, who brought and spread the germs of disease; the contra

dictory teachings of the many Christian denominations which tried to establish their respective creeds on the ruins of that of their rivals; the wrong principles of an education which instructs the mind but neglects the heart; the absence of the spiritual aids and remedies of which the Church is the dispenser, to regulate irregular desires of the heart; all these causes combined to produce one dire result, namely, the gradual extinction of the Hawaiian race.

In matters relating to education the Catholic mission of Hawaii has not been inactive. From the very start it established, wherever feasible, independent schools in charge, or under the supervision, of the priest. In 1859 the Sisters of the Sacred Hearts of Jesus and Mary arrived at Honolulu to take charge of a boarding and day-school for girls, which has developed into an institution with 36 sisters, 66 boarders, 125 day-scholars who pay, and 420 in the free department. In 1883-84 the Brothers of Mary, from Dayton, Ohio, took charge of three schools for boys: St. Louis's College at Honolulu, St. Mary's School at Hilo, and St. Anthony's School at Wailuku. The day-schools for girls at Wailuku and Hilo are in charge of the Franciscan Sisters from Syracuse, New York. The latest addition to the educational work is the new boarding and day-school for girls at Kaimuki, and the Catholic orphanage at Kalihi. Besides the work of education the Catholic mission has had also a great share in the work for the lepers. In order to stop the spread of this loathsome disease, the Hawaiian Government established a settlement for the lepers on the Island of Molokai (see MOLOKAI; DAMIEN).

Bishop Maigret was succeeded in 1882 by the Rt. Rev. Hermann Koeckemann, under whose administration the mission received a considerable increase by the immigration of Portuguese imported from the Azores as labourers for the plantations. They are now spread all over the islands, and there is hardly a church where the priests are not obliged to use the Portuguese language besides the English and Hawaiian. There are to be found also a number of Porto Ricans, some Poles, a few Italians, some Spaniards, a number of Filipinos, and a small number of Catholics of other nationalities. Bishop Koekemann died 22 Feb., 1892, and was succeeded in that year by the Rt. Rev. Gulstan Ropert, who died 5 Jan., 1903. The present incumbent, Rt. Rev. Libert Hubert Boeynaems, was consecrated 25 July, 1903. There are (1911) 35 priests of religious orders in the vicariate, 30 churches, and 55 chapels. The Catholic population is 35,000. There are 4 academies, a college, and 9 parochial schools established by the mission, and the total number of pupils is 2200.

PIOLET, Les Missions Catholiques Françaises au XIXe siècle (Paris, 1802), IV, 1-33; MICHELS, Die Völker des Südsees, u. die Gesch. von den protestantischen v. katholischen Missionen, etc. (Münster, 1847); MULHANE, The Church in the Sandwich Islands in Catholic World, LXII (New York, 1896), 641; MARSHALL,

Christian Missions (London, 1862); Annals of the Propagation of the Faith, Catholic Missions, passim; CLINCH, Hawaii and its Missionaries in Amer. Cath. Quarterly Review, XIX (Philadelphia, 1894), 139; Hist. of the Catholic Religion in the Sandwich Islands, 1829-40 (Honolulu, 1840, reprinted San Francisco, 1907); BLACKMAN, The Making of Hawaii (London, 1906); ALEXANDER, A Brief Hist. of the Hawaiian People (New York, 1891-99).

JAMES C. BEISSEL.

Sandys, JOHN, VENERABLE, English martyr, b. in the Diocese of Chester; executed at Gloucester, 11 August, 1585. He arrived at Reims 4 June, 1583, was ordained priest in the Holy Cross Chapel of Reims Cathedral by the Cardinal Archbishop, Louis de Guise, and was sent on the mission 2 October, 1584. He was cut down while fully conscious and had a terrible struggle with the executioner, who had blackened his face to avoid recognition and used a rusty and ragged knife; but his last words were a prayer for his persecutors.

POLLEN, Acts of the English Martyrs (London, 1891), 333, 336,

337; KNOX, Douay Diaries (London, 1878); CHALLONER, Missionary Priests, I (Edinburgh, 1877), no. 38. JOHN B. WAINEWRIGHT.

Sanetch Indians, a sub-tribe of the Songish Indians (q. v.). They speak a dialect of the Cowichan language of Salishan linguistic stock, and occupy several small reserves about Saanich Peninsula at the south-west point of Vancouver Island, B. C. They were estimated at 600 in 1858, but are reduced now to about 250. In primitive customs and beliefs they resemble the Songish. The work of Christianization was begun among them in 1843 by Father John B. Bolduc and completed by the Oblate Fathers. The whole tribe is now entirely civilized and Catholic, engaged in farming, fishing, and various other paid employments, and are described by their agent as "industrious and law-abiding, fairly temperate, and moral".

MORICE, Hist. Catholic Church in Western Canada (Toronto, 1910); Dept. of Ind. Affairs (Canada), annual reports (Ottawa); WILSON, Tribes of Forty-ninth Parallel in Trans. Ethnol. Soc. London, new series, IV (London, 1866). JAMES MOONEY.

San Francisco, ARCHDIOCESE OF (SANCTI FRANCISCI), established 29 July, 1853 to include the Counties of San Francisco, San Mateo, San Joaquin, Stanislaus, Sonoma, Alameda, Contra Costa, Marin, Lake, Mendocino, Napa, Solano, and those portions of Santa Cruz, Santa Clara, and Merced lying north of 37° 5' N. lat. in the State of California, U. S. A.; an area of 16,856 square miles. Its suffragans are: the Diocese of Monterey and Los Angeles, and the Diocese of Sacramento, in California; and the Diocese of Salt Lake, which comprises the State of Utah and six counties of the State of Nevada; the province including the States of California and Nevada and all the territory east to the Rio Colorado.

All California-Lower, or Old California, and Upper, or the present state was originally under Spanish and Mexican jurisdiction, and later formed the Diocese of Both Californias, of which the Right Reverend Francisco García Diego y Moreno was the first bishop. The Franciscans who landed with Cortés at Santa Cruz Bay on 3 May, 1535 began the first mission work, under the leadership of Father Martin de la Coruña. Their labours in this field, and those of the Jesuits who followed them half a century later, are detailed in a special article devoted to that topic (see CALIFORNIA MISSIONS). Portola discovered the present San Francisco Bay 1 Nov., 1769, and as one of the chain of missions projected by Father Junipero Serra, the mission of San Francisco de Asis, called also the Mission Dolores, was founded 9 Oct., 1776 by his two Franciscan brethren Fathers Francisco Palou and Benito Cambon, both natives of Spain. Under the fostering care of the Franciscans the mission prospered without interruption for more than half a century. Then came the secularization and plunder of the California missions by the Mexican Government in 1834, and San Francisco suffered ruin with the others. The village of Yerba Buena was established on its site, and colonization invited by the civil authorities. Some outside trading was done, and a few ships entered the harbour. In the midsummer of 1846, a man-of-war took possession of the place in the name of the United States, and on 30 Jan. of the following year the name of the town Yerba Buena was changed to San Francisco. Gold was discovered in the spring of 1848, and with this came the thousands of fortune-hunters of all nations and the beginning of of the city as a great centre of commerce (see CALIFORNIA).

Previous to this the Holy See had established the Diocese of Both Californias, suffragan to the Archbishop of Mexico, and appointed as its bishop, on 27 April, 1840, Father Francis Garcia Diego y Moreno,

who was consecrated at Zacatecas, 4 Oct., 1840. He was born at Lagos, State of Jalisco, Mexico, 17 Sept., 1785, and joined the Franciscans at the age of seventeen. Ordained priest 13 Nov., 1808 he was successively master of novices and vicar of the monastery of Our Lady of Guadalupe, and laboured zealously giving missions in the towns and cities of Mexico. In 1830 he was appointed Prefect of the Missions for the Conversion of the Indians in California, and set out for this new field with ten missionaries from the college of Our Lady of Guadalupe, reaching Santa Clara, where he took up his residence. The missions of Upper California were then in a very demoralized state, owing to secular and political interference and persecution. Their utter ruin was averted by the zeal of these priests until after the passage of the decree of secularization by the Mexican Congress in August, 1834. The destruction that followed this was so widespread that in the summer of 1836 he went back to Mexico, and by a persistent appeal to its congress secured the repeal of the decree of secularization and an order for the restoration of the missions to the Church. Business in connexion with his order detained him in Mexico for several years, and then as he was about to return to California he received notice of his appointment as bishop of the newly-created diocese which contained eighteen of the twenty-one historic California missions. Most of them were in ruins when he arrived at San Diego on 11 December, 1841, to commence the disheartening task of saving what he could of the wreck left by the plunderers of the era of secularization. By heroic effort he opened a seminary at Santa Ynez 4 May, 1844, and by word, deed, and example did everything possible to re-establish the missions, but his health failed, and returning to Santa Barbara in January, 1842 he died there 13 April, 1846.

Very Rev. José Maria Gonzalez Rubio, O.F.M., the vicar-general, was appointed administrator before the bishop died, and the choice was ratified by the Archbishop of Mexico. The condition of the diocese may be seen from the statement of the administrator made in a circular letter dated 30 May, 1848, and addressed to the people. "Day by day" he said, "we see that our circumstances grow in difficulty; that helps and resources have shrunk to almost nothing; that the hope of supplying the needed clergy is now almost extinguished; and worst of all that through lack of means and priests Divine worship throughout the whole diocese stands upon the brink of total ruin". The date of this letter is the same as that on which the Treaty of Queretaro was signed, ceding California to the United States.

American Rule.-When Upper California thus became part of the United States, the Mexican Government refused to permit an American bishop to exercise jurisdiction in Lower California. To meet this difficulty Pope Pius IX detached the Mexican territory from the Diocese of San Diego or Monterey, which had been erected by Pope Gregory XVI 27 April, 1840, and by decree of the Sacred Congregation of Propaganda, 1 July, 1854. divided Upper California into the two dioceses of San Francisco and Monterey. By Brief of 29 July, San Francisco was made an archbishopric, with Monterey its suffragan As Bishop of San Diego or Monterey, the Reverend Joseph Sadoc Alemany, O.P. (q. v.) had been consecrated in Rome by Cardinal Fransoni 30 June, 1850. He was appointed Archbishop of San Francisco, and took possession 29 July, 1853. Before all this occurred, Father Gonzalez as administrator began to take measures to provide for the needs of the people, and in a circular appeal for aid, dated Santa Barbara, 13 June, 1849, he tells his flock that he has asked for priests from the Congregation of the Sacred Hearts of Jesus and Mary and from the Jesuits of Oregon.

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In the autumn of 1849 Father John Brouillet, then Vicar-General of Nesqually, Oregon, landed at San Francisco on a visit, and as he was the only priest in the vicinity who could speak English, the spiritual destitution of the thousands about the town trying to reach the newly-discovered gold fields touched him, and he remained there to minister to them. A few months later Father Antoine Langlois, a Canadian secular priest who had been labouring for six years in the north-west and was then on his way to Canada to enter the Society of Jesus, joined him, and by direction of his superiors also remained at San Francisco. He has left an "Ecclesiastical and Religious Journal for San Francisco" in MS., which is preserved at Santa Clara College, and in this he relates: "The first Mass said in the Mission established in the city of St. Francis Xavier [sic] was on June 17th, 1849, the third Sunday after Pentecost; Father Brouillet. specially charged to yield to the wishes of the people and labour towards the building of a Church and hold divine service therein. A beginning was made by the purchase of a piece of ground 25 by 50 varas, after he had called the more zealous Catholics together and opened a subscription of $5000 to pay for the lot and the building to be erected on it. Religion now began to be practised in spite of the natural obstacles then in its way by the thirst of gold". Father Brouillet then returned to Oregon, and to succeed him in the mission Fathers Michael Accolti and John Nobili, S.J. reached San Francisco from Oregon 8 Dec., 1849 to establish in the diocese, in response to the invitation of the administrator, a house and college of their order either at Los Angeles or San José, the latter being at that time the chief city of Northern California. These two priests played a very prominent part in the subsequent development of the Church and Catholic education in the diocese. Father Accolti tried to obtain assistance from his brethren of the Missouri and other provinces of his order, and finally in May, 1854 succeeded in having the California mission adopted by the Province of Turin, Italy. In May, 1852 Father James Ryder, S.J., of the Maryland Province visited San Francisco and remained four months on business connected with the society. In March, 1850 two fathers of the Congregation of the Sacred Hearts of Jesus and Mary arrived from the Sandwich Islands, and shortly after four others of the same Congregation from Valparaiso. They were immediately invited to establish themselves in the old missions in Southern California and only one of them remained at San Francisco. This was Father Flavian Fontaine, who started a school there, as he spoke English fluently. This school failed after some time, and occasioned much trouble owing to the debts he left on the property, which were assumed by Father Nobili, who undertook to continue the school as an adjunct to Santa Clara College which he had founded near San José. The Dominicans, represented by Father Anderson, were also established. He received faculties from the administrator 17 Sept., 1850 and was appointed pastor at Sacramento, where he fell a victim to cholera early the following year. The "Catholic Directory" for 1850 has this report from California: "The number of clergymen in Northern California is about sixteen, two of whom, the Rev. John B. Brouillet and Rev. Antoine Langlois, are in the town of San Francisco, where a chapel was dedicated to Divine worship last June. The reverend clergy there have also made arrangements for the opening of a school for the instruction of children. The Catholic population is variously estimated at from fifteen to twenty thousand".

Racial differences had made some trouble which the administrator hoped the advent of the English-speaking Jesuits would help to settle. In a letter to Father Accolti from Santa Barbara on 5 March, 1850, he says: