In 1863 and 1864 colleges were opened at Mirabello, Monferrato, and Lanzo. This was a new step, as hitherto the scope of the congregation had been almost entirely restricted to the poor. In 1874 the Rule and Constitutions of the Society were definitively approved by Pius IX, and the Salesian Society took its place among the orders of the Church. The development of the order was very rapid; the first Salesian house outside of Italy was opened at Nice in 1875. In the same year, the first band of Salesian missionaries was sent to South America, and houses were founded in Argentina and Buenos Ayres. In 1876 the Salesian co-operators were organized for the purpose of assisting in the good works of the congregation. They were enriched with many indulgences by Pius IX. The Figli di Maria Ausiliatrice, or the Sons of Mary, Help of Christians, were founded to assist tardy vocations to the priesthood. In 1877 the "Salesian Bulletin", the official organ of the congregation, made its first appearance, its object being to inform the Catholic world of the good works undertaken by the institute and to beg help to support them. The "Bulletin" is now printed in eight different languages. In 1877 houses were opened in Spezia, Almagro, and Montevideo. In 1879 missionaries were sent to Patagonia, and houses were opened at Navarre, Marseilles, and Saint-Cyr (France). In 1880 the first house in Spain was opened at Utrera, and in South America the mission at Viedma, capital of the Rio Negro, was established. In 1883 the first house in Brazil was opened at Nichteroy, and missions were established at Terra del Fuego and the Falkland Islands. In 1887 the first house was opened in Austria at Trent, and in the same year the Salesians established themselves at Battersea in London, England, and a large band of missionaries was sent to Ecuador. On 31 January, 1886, to the great grief of the congregation, Don Bosco died at the age of seventy-two. His successor, Don Rua, continued and developed the work of the congregation, and many more houses were opened in France, Spain, Italy, Belgium, Portugal, and South America. In 1889 houses were established in the Holy Land and in Africa. Between 1894 and 1911 houses have been founded in Mexico, Tunis, Venezuela, Patagonia, Lisbon, Bolivia, Colombia, Paraguay, Montpelier, Cape Town, England, Chili, San Salvador, Peru, India, and China. The first mission opened in the United States was at San Francisco in 1898. There are now two in that city, and another at Oakland on the other side of the bay. In New York there were two missions opened respectively in 1898 and 1902. A college was opened at Troy in 1903, but transferred (1908) to Hawthorne, Westchester County, in the State of New York.

Although the real object of the Salesian Society is the Christian education of the young, especially of the poorer and middle classes, it does not refuse any work of charity for which it has suitable members. In carrying out its principal work, instead of the old punitive or repressive system, it adopts the preventive one, thus promoting confidence and love among the children, instead of fear and hatred. The success of this method is seen from the number of vocations drawn from its ranks. The young aspirants are imbued with the Salesian spirit even before joining the congregation. One year is spent in the novitiate, after which triennial vows are taken before the tyro is admitted to his final profession. The growth of the congregation may be seen from the fact that it contains about 320 houses, distributed into 34 provincialates, of which 18 are in Europe, and the remaining 16 in America. The houses in Asia and Africa belong to European provinces. There has been no diminution except in France, where most of the houses were suppressed during the regime of persecution under Combes. The houses in Portugal were left untouched during the late change of government. In 1910 the second father

general of the congregation died, and was succeeded by Don Albera. The main work of the institute is the education and training of boys divided into two classes, students and artisans. The second branch is the missionary one, and it finds its scope principally in South America and Asia. The third branch is engaged in the education of adults for the priesthood and the fourth is occupied in the diffusion of good Catholic literature. The order obtains its support largely from the generosity of the Salesian co-operators, who, as a third order, contribute largely for this purpose, and to whom the "Salesian Bulletin" is sent monthly, to keep them informed of the progress of the work in distant lands, and to urge them to greater generosity. HEIMBUCHER, Die Orden u. Kongregationen, III (Paderborn, 1908) 491 sqq.; Lives of Don Bosco by LEMOYNE, FRANCESIA. D'ESPINEY; BONETTI, I Cinque Lustri; The Salesian Bulletin. ERNEST MARSH.

the rector or dean, but its title was taken from Salford instead of Manchester to avoid offending Protestant susceptibilities, as an Anglican See of Manchester had been erected in 1847. The Apostolic Letter of Pius IX, which divided the Lancashire District into the two Sees of Liverpool and Salford, allotted to Salford the Hundred of Leyland in addition to those of Blackburn and Salford, but a papal Brief dated 27 June, 1851, transferred to Liverpool the Hundred of Leyland which included the important Catholic town of Preston.

The Hundred of Blackburn, covering the northwestern portion of the diocese, extends twenty-four miles east to west, and fourteen miles north to south. In the chequered history of the Church following on the religious changes of the sixteenth century it had, with Salford, a long roll of recusants and martyrs for the Faith. The ruins of Whalley Abbey, a thirteenth-century Cistercian foundation, still bear their silent witness. Its abbot, John Paslew, was hanged outside its walls in 1537 for taking part in the Pilgrimage of Grace in 1536; and the property was seized for the use of Henry VIII. The first post-Reformation chapel in Blackburn was opened in 1773, and in Manchester in 1774. In 1843 the Rev. James Sharples, rector of St. Alban's, Blackburn, was consecrated Bishop of Samaria and appointed coadjutor to Bishop Brown, the first vicar Apostolic for the Lancashire District. He built at Salford St.

John's Church, which was opened in 1848 and which subsequently became the cathedral for the diocese. Dr. Sharples died 16 Aug., 1850, and the first Bishop of Salford in the restored hierarchy was Rt. Rev. William Turner (1790-1872). He was succeeded in 1872 by the Rt. Rev. Herbert Vaughan (1832-1903), whose episcopate was remarkable for its energy, organizing ability and initiation of works to meet the rapid growth and development of the diocese. On his transference to Westminster in 1892, the Rt. Rev. John Bilsborrow (1836-1903) was consecrated third bishop. The Rt. Rev. Louis Charles Casartelli, D.D., M.A., Litt.Or.D., the fourth bishop, was born in 1852, and ordained priest in 1876. He was closely associated with Cardinal Vaughan in the foundation of St. Bede's College, Manchester, in 1876, and was rector of it when he was nominated bishop in 1903. Bishop Casartelli is widely known as a writer on Oriental subjects, was a professor at Louvain, and has always been very active in the theologico-literary field. The Rt. Rev. John S. Vaughan, D.D., Bishop of Sebastopolis, was elected auxiliary bishop in 1909. Population. The Catholic population is estimated at about 300,000, and this is largely a growth of the latter half of the nineteenth century. Although Catholic memories and traditions lingered in Lancashire long after the Reformation, in 1690 only two Catholics were enrolled on the Manchester Poll Book. Ten years later, thirteen Catholic families, according to the returns of the Bishop of Chester, existed in the parish of Manchester with its area of sixty square miles. In 1775 the number of Catholic baptisms in Manchester was thirty-two, whilst the congregation of St. Chad's Catholic Chapel, which had been opened in 1774, was estimated at 500. A survey made for the statistical society of the various Sunday schools in Manchester and Salford in 1836 returned the number of Catholic schools as ten, with an attendance of 4295 scholars. Similar small beginnings were witnessed in the Blackburn Hundred. In 1793 there is record of twenty-six Catholic baptisms for Blackburn. The number of Catholics in the town in 1804 was estimated at 745, and in 1819 the number had increased to 1200 for the town and district.

Missions and Priests.-At the present time there are in the diocese 138 public churches and chapels, 48 convents and private chapels, and 10 chapels of institutions in which Mass is said. The secular clergy number 235, and in addition there are 86 regulars belonging to the Benedictines, Friars Minor, Dominicans, Premonstratensians, Jesuits, Missionary Fathers of St. Joseph, and the Congregation of the Divine Pastor.

Education.-A chain of efficient Catholic elementary schools links up the compulsory secular instruction with the Catholic religious teaching given in them. 55,000 children are on the rolls of the 140 Catholic schools, with their 263 departments and a teaching staff of 1591 Catholic teachers. A training college for residential female teachers, conducted by the Order of the Faithful Companions of Jesus, adds to the completeness of the organization for elementary education. For secondary or higher education there are 18 schools and colleges. Stonyhurst, the great Jesuit college, is the successor of the College of St. Omer, which was founded by Father Robert Parsons, S.J., in 1592 and transferred to Lancashire on 29 Aug., 1794.

Works of Charity.-One of the great works of Cardinal Vaughan during his Salford episcopate was the founding of the Catholic Protection and Rescue Society in July, 1886. The object was to protect and save the destitute Catholic child whose Faith was in danger. 6569 boys and girls have passed through its homes during the years 1886-1911, and its annual expenditure exceeds £4000. The "Har

vest", a monthly publication, is its official organ. Orphanages for girls, institutions for the aged and poor under the Little Sisters of the Poor, night shelters for homeless girls under the Sisters of St. Vincent de Paul, the Sisters of St. Joseph in connexion with the Rescue Society, sisters who nurse the poor in their own homes, the Sisters of the Good Shepherd who seek to reclaim the fallen, Nazareth House, industrial schools for boys under the Brothers of the Christian Schools, and Brothers of Mercy, and for girls under the Sisters of St. Vincent de Paul; all these manifest an untiring activity in ameliorating the lot of the poor, the forlorn and the sick.

The Catholic Federation and other Organizations.— Drastic educational legislation proposed by the government in 1906 and the imperative need for the organization of Catholic forces led to the formation of the Catholic Federation by Bishop Casartelli in 1906. Its primary object is the defence of purely Catholic interests, in which equality of treatment for Catholic schools largely predominates. The official organ is the "Catholic Federationist", which was first issued in Jan., 1910, and is used by the bishop as a vehicle to convey his "message" on current questions.

Other societies are: a local branch of the Catholic Truth Society, the parent society of which was reorganized by Cardinal Vaughan when Bishop of Salford in 1884; the School of Social Science; the Society of St. Vincent de Paul; the Ladies of Charity; the Catholic Needlework Guild; the Catholic Boys' Brigade; the Catholic Philharmonic Society; and the Catholic Women's League, with its notable offshoot "The Mothers' and Babes' Welcome".

Almanac for the Diocese of Salford (Salford, annually since 1877); SNEAD-Cox, Life of Cardinal Vaughan, vol. I (London, 1910); O'DEA, The Story of the Old Faith in Manchester (Manchester, 1910); GERARD, Stonyhurst College, Centenary Record (Belfast, 1894); GRUGGEN AND KEATINGE, History of Stonyhurst College (London, 1901); SMITH, Chronicles of Blackburnshire (Nelson, 1910); CURLEY, The Catholic Hist. of Oldham (Oldham, 1911).

W. O'DEA.

Salimbene degli Adami (OGNIBENE), chronicler, b. at Parma, 9 Oct., 1221; d. probably at Montefalcone about 1288. He was a member of a distinguished family and about 1238 entered the Franciscan Order. For a time he led a very troubled and wandering life, as his father sought to withdraw him from the order by violence. At a later date he was for a long while in the monasteries at Florence, Parma, Ravenna, Reggio, and Montefalcone. He came into close connexion with many scholars of his age, and was also acquainted with Pope Innocent IV and the Emperor Frederick II. Besides various treatises that have been lost he wrote, towards the end of his life, a chronicle covering the years 11671287. This chronicle was first edited in the "Monumenta historica ad provincias Parmensem et Placentinensem pertinentia", III (Parma, 1857), but the part issued only covered the years 1212-87. The first part of the chronicle, covering the years 11671212, was edited by L. Clédat in his work "De fratre Salimbene et de eius chronicæ auctoritate" (Paris, 1878). A fine and complete edition was edited by Holder-Egger in "Mon. Germ. Hist.: Scriptores" XXXII (Hanover, 1906). Besides a poor Italian translation by Cantarelli there is an incomplete one in English by Coulton with the title "From Francis to Dante" (London, 1906). The chronicle is one of the most useful sources of the thirteenth century for the political history of that time and is also an animated picture of the era; it is of especial importance for the history of the internal disputes in the Franciscan Order. The writer it is true is a very impulsive and easily influenced man, is swayed by the prophecies of Joachim of Fiore, is inclined to be a partisan, especially against the secular clergy, yet

at the same time he shows sound historical sense, is an intelligent critic, and regards it as the chief object of his historical writing to present the exact truth. MICHAEL, Salimbene und seine Chronik (Innsbruck, 1889); POTTHAST, Bibliotheca historica medii ævi (Berlin, 1896), 994. PATRICIUS SCHLAGER.

Salisbury, ANCIENT DIOCESE OF (SARUM, SARISBURIENSIS). The diocese was originally founded by St. Birinus, who in 634 established his see at Dorchester in Oxfordshire, whence he evangelized the Kingdom of Wessex. From this beginning sprang the later Dioceses of Winchester, Sherborne, Ramsbury, and Salisbury. In the time of Bishop St. Headda (676-705) the see was moved to Winchester, and on Headda's death (705) a formal division took place, when the greater part of Wiltshire with portions of Dorset and Somerset were formed into the Diocese of Sherborne of which St. Aldhelm became the first bishop. Ten bishops in turn succeeded St. Aldhelm before the next subdivision of the see in 909, when Wiltshire and Berkshire became the separate see of Ramsbury, restricting the Diocese of Sherborne to Dorsetshire only. The arrangement continued until the two dioceses were again united in 1058 under Herman, who had been made Bishop of Ramsbury in 1045. He lived to transfer his episcopal chair to Old Sarum in 1075. His successor, St. Osmund, built a cathedral there and drew up for it the ordinal of offices, which became the basis of the Sarum Rite (q. v.) It was the seventh Bishop of Sarum, Richard Poore, who determined to remove the cathedral from the precincts of the royal castle of Old Sarum to a more convenient spot. On 28 April, 1220, he laid the foundation stones of the present cathedral,.beginning with the Lady chapel which was consecrated on 28 Sept., 1225. Among those present was St. Edmund, afterwards Archbishop of Canterbury, and at this time treasurer of Salisbury. The cathedral was completed in 1266, having taken nearly half a century to accomplish. It stands alone among English cathedrals in having been built all of a piece, and thus possesses an architectural unity which is exceptional; it is also remarkable as being the first important building in the early English style. The cloisters and chapter house were shortly added; the spire regarded as the most beautiful in Europe is one of the loftiest in the world, and was a later addition, the exact date of which is unknown; probably built by 1300. The diocese was divided into four archdeaconries: Salisbury, Berkshire, Wiltshire, and Dorsetshire. In the "Valor Ecclesiasticus" of 1535, over 800 parish churches are recorded.

From the translation of the see to Salisbury the bishops were: Old Sarum: Herman, consecrated 1058, removed the cathedral to Sarum, 1075; St. Osmund, 1078; vacancy, 1099; Roger, 1103; Jocelin, 1142; vacancy, 1184; Hubert Walter, 1189; Herbert Poore, 1194; New Sarum: Richard Poore, 1217; Robert Bingham, 1229; William of York, 1247; Giles de Bridport, 1257; Walter de la Wyle, 1263; Robert de Wykehampton, 1274; Walter Scammel, 1234; Henry de Braundeston, 1287; William de la Corner, 1289; Nicholas Longespée, 1292; Simon of Ghent, 1297; Roger de Mortival, 1315; Robert Wyville, 1330; Ralph Erghum, 1375; John Waltham, 1388; Richard Mitford, 1395; Nicholas Bubwith, 1407; Robert Hallam, 1408; John Chandler, 1417; Robert Neville, 1427; William Ayscough, 1438; Richard Beauchamp, 1450; Lionel Woodville, 1482; Thomas Langton, 1485; John Blythe, 1494; Henry Deane, 1499; Edmund Audley, 1502; Lorenzo Campegio, 1524. In 1534 Cardinal Campegio was deprived of the temporalities and Nicholas Shaxton was schismatically intruded into the see.

On Campegio's death, Peter Peto (afterwards cardinal) was nominated but never consecrated. Under Mary, the schismatical bishop, John Capon (or Salcot) was reconciled and held the see till XIII-26

his death in 1557. Peto was again nominated, but did not take possession, and Francis Mallet was named, but ejected by Elizabeth before consecration. The cathedral was dedicated to Our Lady.

BRITTON, Hist. and Antiquities of Salisbury (London, 1814); DODSWORTH, Historical Account of the See and Cathedral Church of Sarum (London, 1814); CASS, Lives of the Bishops of Sherborne and Salisbury (Salisbury, 1824); PHILLIPPS, Institutiones clericorum in comitatu Wiltonie (n. p., 1825); Rock, Church of Our Fathers (London, 1849-53); ScoгT, Salisbury Cathedral: position of high altar (London, 1876); JONES, Fasti Ecclesia Sarisburiensis (Salisbury, 1879-81); IDEM, Salisbury in Diocesan Histories (London, 1880); IDEM, Charters and documents illustrating the history of the Cathedral, etc., of Salisbury in R. S. (London, 1891); WHITE, Salisbury: the Cathedral and See (London, 1896); WORDSWORTH, Ceremonies and processions of Cathedral Church of Salisbury (London, 1901). EDWIN BURTON.

Saliva Indians, the principal of a small group of tribes constituting a distinct linguistic stock (the Salivan), centring in the eighteenth century, about and below the junction of the Meta and Orinoco, in Venezuela, but believed to have come from farther up the Orinoco, about the confluence of the Guaviare in Colombian territory. They were of kindly and sociable disposition, and especially given to music, but followed the common barbarous practice of killing the aged and feeble. They disinterred the bones of the dead after a year, burned them, and mixed the ashes with their drinking water. In their ceremonies they blew upon the batuto, or great clay trumpet common to the tribes of the region. A grammar of their language was composed by the Jesuit Father Anisson. In 1669 the Jesuit Fathers Monteverde and Castan established the first mission in the tribe, under the name of Nuestra Señora de los Salibas, but both dying within a year the Indians again dispersed to the forest. In 1671 other Jesuit missions were established in the same general region, at Carichana, Sinamco and San Lorenzo, together with a small garrison of twelve soldiers at the firstnamed station, but were all destroyed by two successive invasions of the savage Carib from below in 1684 and 1693. In these two attacks four priests lost their lives, together with the captain of the garrison, his two sons, and others. Forty years later the missions were restored, the principal one, of the Saliva, being established in 1734 at Carichana on the Orinoco, just below the junction of the Meta. Its founder was Father Manuel Roman, superior of the Jesuit missions of the Orinoco, and discoverer of the Casiquiare connexion with the Amazon. The tribe numbered at that time about 4000 souls, only a small part resided at the mission. It was visited and described by Humboldt in 1800. Another Saliva mission, San Miguel de Macuco, on the Meta, had at one time 900 souls. On the expulsion of the Jesuits in 1767-68 the Orinoco missions were placed in charge of Franciscan fathers, but fell into decline. The revolutionary war and the withdrawal of help from the Spanish Government completed their ruin. The mission property was seized, the Indians scattered, and the tribe is now virtually extinct.

BRINTON, American Race (New York, 1891); GILII, Saggio di Storia Americana, IV (Rome, 1784); GUMILLA, El Orinoco Ilustrado y Defendido (Madrid, 1745, 1882); HERVAS, Catálogo de las Lenguas, I (Madrid, 1800); HUMBOLDT, Travels in the Equatorial Regions of America, ed. BOHN (3 vols., London, 1881); RIVERO. Historia de las Misiones de Casanare, etc. (1735, 1883); TAVERAACOSTA, Anales de Guayana, I (Ciudad-Bolivar, 1905). JAMES MOONEY.