gives a fuller list including two aged bishops, Anastasius and George. St. Sabinianus, b. at Samos and martyred under Aurelian, is venerated on 29 January, at Troyes in Champagne; there is also a St. Leo, d. at Samos, venerated on 29 April, but he seems very legendary. At first a suffragan of Rhodes, Samos was an autocephalous archdiocese in 1730; in 1855 it was a metropolitan see as at present, dependent on the Greek Patriarch of Constantinople. In I Mach., xv, 23, the Roman senate makes known to Samos (Samus) the decree favourable to the Jews. St. Paul stayed there for a short time (Acts, xx, 15). SMITH, Dict. of Greek and Roman Geog., s. v.; ROSEN, Reison auf den griech. Inseln (Stuttgart, 1843), 139-150; LACROIX, Iles de la Grèce (Paris, 1853), 214-58; GUERIN, Description de l'ile de Patmos et de l'ile de Samos (Paris, 1856), 123-324; GUINET, La Turque d'Asie, I, 498-523; STAMATIADÈS, Samiaca (5 vols., in Greek, Samos, 1886); BURCHNER, Das ionische Samos (Amberg, 1892; Munich, 1896). S. VAILHÉ. Samosata, a titular see in Augusta Euphratensis, suffragan of Hierapolis, capital of Commagenum, whose kings were relatives of the Seleucides. The first was Mithridates I Callinicus (d. 96 B. C.); his son and successor, Antiochus I, died before 31 B. C., when the country was governed by Mithridates, an ally of Anthony at Actium; then followed his other son, Antiochus II, whom Octavius summoned to Rome and condemned in 29 B. C. In 20 B. C. Mithridates III became king, then Antiochus III, who died in 17 B. C., in which year Tiberius united Commagenum to the province of Syria. In 38 Caligula gave the province to King Antiochus IV Epiphanes Magnus, afterwards deposed, later restored by Claudius in 41, and deposed again in 72 by Cæsennius Pætus, Governor of Syria. The sons of Antiochus withdrew to Rome and Commagenum passed under Roman administration. A civil metropolis from the days of Emperor Hadrian, Samosata was the home of the sixteenth Legio Flavia Firma and the terminus of several military roads. The native city of Lucian, the philosopher and satirist, and of Paul, Bishop of Antioch in the third century, it had seven martyrs: Hipparchus, Philotheus etc., who suffered under Maximinus Thrax, and whose "Passion" was edited by Assemani ("Acta SS. martyrum orient. et occident.", II, 124-47; see also Schultess in "Zeitschr. der deutschen morgenländischen Gesellschaft", LI (1897), 379. St. Daniel the Stylite was born in a village near Samosata; St. Rabulas, venerated on 19 February, who lived in the sixth century at Constantinople, was also a native of Samosata. A "Notitia episcopatuum" of Antioch in the sixth century mentions Samosata as an autocephalous metropolis ("Echos d'Orient", X, 144); at the Photian Council of 879, the See of Samosata had already been united to that of Amida or Diarbekir (Mansi, "Conciliorum collectio", XVII-XVIII, 445). As in 586 the titular of Amida bears only this title. (Le Quien, "Oriens christianus", II, 994), it must be concluded that the union took place between the seventh and the ninth centuries. Among the earlier bishops may be mentioned Peperius at Nicæa (325); St. Eusebius, a great opponent of the Arians, killed by an Arian woman, honoured on 22 June; Andrew, a vigorous opponent of St. Cyril of Alexandria and of the Council of Ephesus (Le Quien, "Oriens christianus", II, 933-6). Chabot gives a list of twenty-eight Jacobite bishops ("Revue de l'Orient chrétien", VI, 203). In February, 1098, the emir Baldoukh, attacked by Baudouin of Antioch, cut his army to pieces there. In 1114 it was one of the chief quarters of the Mussulmans hostile to the Count of Edessa, to whom it succumbed, but was recaptured by the Mussulmans about 1149. At present the ruins of Samosata may be seen at Samsat on the right bank of the Euphrates, in the caza of Husni Mansour and the vilayet of Mamouret-el-Aziz; there are remains of a wall towards the south, traces of the ancient wall dating probably from the first century, and finally the artificial hill on which the fortress was erected. SMITH, Dict. of Greek and Roman Geog., s. V.; HUMANN AND PUCHSTEIN, Reisen in Kleintsien u. Nord Syrien (1890), 191; MARQUARDT, Manuel des antiquités romaines, II (Paris, 1892), 340-3; CHAPOT in Bulletin de correspondance hellénique, XXVI, 203-5; IDEM, La frontière de l'Euphrate (Paris, 1907), 269–71. S. VAILHÉ. Sampson, RICHARD, Bishop of Chichester and subsequently of Coventry and Lichfield; d. at Eccleshall, Staffordshire, 25 Sept., 1554. He was educated at become Doctor of Canon Law, he was appointed by Trinity Hall, Cambridge, Paris, and Sens. Having Wolsey chancellor and vicar-general in his Diocese of Tournay, where he lived till 1517. Meanwhile he gained English preferment, becoming Dean of St. Stephen's, Westminster, and of the Chapel Royal (1516), Archdeacon of Cornwall (1517), and prebendary of Newbold (1519). From 1522 to 1525 Dean of Windsor (1523), Vicar of Stepney (1526), he was ambassador to Charles V. He was now and held prebends at St. Paul's and at Lichfield; he was also Archdeacon of Suffolk (1529). Being a ecclesiastical career, he became one of Henry VIII's man of no principle, and solely bent on a distinguished chief agents in the divorce proceedings, being rewarded therefor by the deanery of Lichfield in 1533, Salisbury (1535). On 11 June, 1536, he was elected the rectory of Hackney (1534), and treasurership of schismatical Bishop of Chichester, and as such furthered Henry's political and ecclesiastical policy, though not sufficiently thoroughly to satisfy Cranmer. On 19 Feb., 1543, he was translated to Coventry and Lichfield on the royal authority alone, without papal confirmation. He held his bishopric through the reign of Edward VI, though Dodd says he was Godwin the Anglican writer and the Catholic Pitts deprived for recanting his disloyalty to the pope. both agree that he did so retract, but are silent as to his deprivation. He wrote in defence of the royal prerogative "Oratio" (1533) and an explanation of the Psalm (1539-48) and of Romans (1546). BREWER, Reign of Henry VIII (London, 1884); Letters and Papers of Henry VIII (London, 1831-52); FRIEDMANN, Anne Boleyn (London, 1884); COOPER, Athena Cantabrigienses (Cambridge, 1858-61); PITTS, De illustribus Angliæ Scriptoribus (Paris, 1619); DODD, Church History, I (Brussels vera Wolverhampton, 1739-42); ARCHBOLD in Dict. Nat. Biog. EDWIN BURTON. Samson, SAINT, bishop and confessor, b. in South Wales; d. 28 July, 565 (?). The date of his birth is unknown. His parents, whose names are given as Amon of Dyfed and Anna of Gwynedd, were of noble, but not royal, birth. While still an infant he was dedicated to God and entrusted to the care of St. Illtyd, by whom he was brought up in the monastery of Llantwit Major. He showed exceptional talents in his studies, and was eventually ordained deacon and priest by St. Dubric. After this he retired to another monastery, possibly that on Caldy Island, to practise greater austerities, and some years later became its abbot. About this time some Irish monks who were returning from Rome happened to visit Samson's monastery. So struck was the abbot by their learning and sanctity that he accompanied them to Ireland, and there remained some time. During his visit he received the submission of an Irish monastery, and, on his return to Wales, sent one of his uncles to act as its superior. His fame as a worker of miracles now attracted so much attention that he resolved to found a new monastery or cell "far from the haunts of men", and accordingly retired with a few companions to a lonely spot on the banks of the Severn. He was soon discovered, however, and forced by his fellow-countrymen to become abbot of the monastery formerly ruled by St. Germanus; here St. Dubric consecrated him bishop but without appointment to any particular see. Now, being warned by an angel, he determined to leave England and, after some delay, set sail for Brittany. He landed near Dol, and there built a monastery which became the centre of his episcopal work in the district. Business taking him to Paris, he visited King Childebert there, and was nominated by him Bishop of Dol; Dol, however, did not become a regular episcopal see till about the middle of the ninth century. Samson attained the age of eighty-five years, and was buried at Dol. Several early lives of Samson exist. The oldest, printed by Mabillon in his "Acta Sanctorum" from a MS. at Cîteaux, and again by the Bollandists, claims to be compiled from information derived from Samson's contemporaries, which would refer it to about 600. Dom Plaine in the "Analecta Bollandiana" has edited another and fuller life (from MS. Andeg., 719), which he regards as earlier than Mabillon's. Later lives are numerous. MABILLON, Acta SS. O. S. B., I (Venice, 1733), 156-74; Acta SS., VI July, 568-93; Analecta Bolland., VI (Paris, 1887), Samson ( derived from , "sun"), the last and most famous of the Judges of Israel. The narrative of the life of Samson and his exploits is contained in chapters xiii-xvi of the Book of Judges. After the deliverance effected by Jephte, the Israelites again fell into their evil ways and were delivered over to the Philistines for forty years. An angel of the Lord in the form of a man appears to the barren wife of Manue of the tribe of Dan and promises her that she shall bear a son who shall deliver Israel from the oppression of the Philistines. He prescribes abstinence on the part of both mother and son from all things intoxicating or unclean, and that no razor shall touch the child's head, "for he shall be a Nazarite [q. v.] of God". The angel bearing a similar message again appears to Manue as well as to his wife, and it is only after his disappearance in the flame of a burnt offering that they recognize with great fear his celestial nature. The child is born according to the prediction and receives the name Samson, and the narrative informs us that the "spirit of the Lord" was with him from his youth. Strangely enough this spirit impels him in spite of his parents' opposition to choose a wife from among the ungodly Philistines (Judges, xiv, 1-4). On a visit to Thamnatha, the town of his intended bride, Samson gives the first evidence of his superhuman strength by slaying a lion without other weapon than his bare hands. Returning later he finds that a swarm of bees have taken up their abode in the carcass of the lion. He eats of the honey and the incident becomes the occasion of the famous riddle proposed by him to the thirty Philistine guests at the wedding festivities: "Out of the eater came forth meat, and out of the strong came forth sweetness." In their inability to find the answer the guests, toward the end of seven days' feast, induce Samson's wife to coax him to reveal it to her, and no sooner has she succeeded than she declares it to her countrymen. Samson, however, in order to provide the thirty garments pledged in the wager, goes down to Ascalon in "the spirit of the Lord" and slays thirty Philistines whose garments he gives to the guests who had declared the answer to the riddle. In anger he returns to his father's house, and his bride chooses one of his wedding companions for her husband. He returns later to claim her and is informed by her father that she has been given to one of his friends, but that he may have instead her younger and fairer sister. Samson declines the offer and catching three hundred foxes he couples them tail to tail, and having fastened torches between their tails turns them loose to set fire to the corn harvests of the Philistines which are thus destroyed together with their vineyards and olive-yards. The Philistines retaliate by burning the faithless wife and her father, whereupon Samson makes a "great slaughter of them" and then retires to dwell in a cavern of Etam in the tribe of Juda. Three thousand Philistines follow him and take up their quarters at Lechi. The men of Juda, alarmed, blame Samson for this invasion and deliver him up bound to the enemy. But when he is brought to them the spirit of the Lord comes upon him; he bursts his bonds and slays a thousand Philistines with the jawbone of an ass. Being thirsty after this exploit, he is revived by a spring of water which the Lord causes to flow from the jawbone. Later while Samson is visiting a harlot in Gaza the Philistines gather about the city gate in order to seize him in the morning, but he, rising at midnight, takes the gate, posts and all, and carries it to the top of a hill in the direction of Hebron. Subsequently he falls in love with a woman named Dalila of the valley of Sorec, who is bribed by the Philistines to betray him into their hands. After deceiving her three times as to the source of his strength, he finally yields to her entreaties and confesses that his power is due to the fact that his head has never been shaved. The paramour treacherously causes his locks to be shorn and he falls helpless into the hands of the Philistines who put out his eyes and cast him into prison. Later, after his hair has grown again he is brought forth on the occasion of the feast of the god Dagon to be exhibited for the amusement of the populace. The spectators, among whom are the princes of the Philistines, number more than three thousand, and they are congregated in, and upon, a great edifice which is mainly supported by two pillars. These are seized by the hero whose strength has returned; he pulls them down, causing the house to collapse, and perishes himself in the ruins together with all the Philistines. Because of certain resemblances some scholars have claimed that the biblical account of the career and exploits of Samson is but a Hebrew version of the pagan myth of Hercules. This view, however, is nothing more than a superficial conjecture lacking serious proof. Still less acceptable is the opinion which sees in the biblical narrative merely the development of a solar myth, and which rests on little more than the admitted but inconclusive derivation of the name Samson from shemesh, "sun". Both views are rejected by such eminent and independent scholars as Moore and Budde. The story of Samson, like other portions of the Book of Judges, is doubtless derived from the sources of ancient national legend. It has an ethical as well as a religious import, and historically it throws not a little light on the customs and manners of the crude age to which it belongs. LAGRANGE, Le Livre des Juges (Paris, 1903); MOORE, The Book of Judges in The International Critical Commentary (1895); VIGOUROUX, Dict. de la Bible, s. v. JAMES F. DRISCOLL. Samson, Abbot of St. Edmunds, b. at Tottington, near Thetford, in 1135; d. 1211. After taking his M.A. in Paris, Samson returned to Norfolk and taught in the school at Bury. In 1160 the monks of St. Edmunds sent him to Rome on their behalf to appeal against an agreement of the abbot and King Henry II, and for this on his return Abbot Hugh promptly clapped him into gaol. In 1166 Samson was a fully-professed monk, and on his election as abbot on Hugh's death in 1182 he had filled a number of offices-those of sub-sacrist, guestmaster, pittancer, third prior, master of novices, and master of the workmen. For the rest of his life, as Abbot of St. Edmunds, Samson worked with prodigious activity for the abbey, for the town, and for the State. He regained the right of joint election of two bailiffs for the abbey and town, made a thorough investigation of the proper ties of the abbey, looked into the finances, cleared off arrears of debt, rebuilt the choir, constructed an aqueduct, and added the great bell tower at the west end of the abbey, and two flanking towers. He did his best for the liberties of the town; helped the townsfolk to obtain a charter and gave every encouragement to new settlers. The monks resisted Samson's concessions of market rights to the townsmen, but were no match for their abbot. A hospital at Babwell, and a free school for poor scholars, were also the gifts of Abbot Samson to the townspeople. Pope Lucius III made Samson a judge delegate in ecclesiastical causes; he served on the commission for settling the quarrel between Archbishop Hubert and the monks of Canterbury; and on the Royal Council in London, where he sat as a baron, frustrated the efforts of William of Longchamp to curtail the rights of the Benedictine Order. Samson died in 1211, having ruled his abbey successfully for thirty years. Carlyle in "Past and Present" has made Abbot Samson familiar to all the world; but Carlyle's fascinating picture must not be mistaken for history. Memorials of St. Edmunds Abbey, ed. ARNOLD, in Rolls Series; NORGATE in Dict. Nat. Biog., s. v.; there are many editions and translations of JOCELIN DE BRAKELOND's De rebus gestis Samsonis JOSEPH CLAYTON. Abbatis. Samuco Indians (ZAMUCO), the collective name of a group of tribes in south-western Bolivia, speaking dialects of a common language which constitutes a distinct linguistic stock (Samucan) and includes, besides the Samuco proper, the Guaranoca, Morotoco, Poturero, and several others. Their original country was along the northern border of the Chaco, from about 18 to 21° south latitude and from about 58° to 62° west longitude, bordering south upon the Toba and other wandering tribes of the Chaco, and west and north-west upon the celebrated mission tribes of the Chiquito and Chiriguano. In their original condition the Samuco were semisedentary, and combined agriculture and hunting, the men returning to the woods at the close of the planting season to hunt, drying the meat for future use. They planted corn, manioc, and a species of plum. The women wove mats and hammocks (the latter from thread spun from native cotton) and made pottery. The men were noted for their warlike and adventurous spirit. They went entirely naked, while the women wore only a small covering about the middle of the body. Lips, ears, and nostrils were bored for the insertion of wooden plugs. The men carried bows, lances, and wooden clubs, and the warrior's weapons were buried with him. Mothers strangled all their children after the second, and in one tribe, the Morotoco, the women seem to have ruled while the men did the household work. They were passionately given to dancing and visiting, and to the drinking of chicha, an intoxicating liquor made from fermented corn. The majority of them were Christianized through the efforts of the Jesuits in the middle of the eighteenth century, and were established in the Chiquito missions of Bolivia, particularly in the missions of San Juan, Santiago, and Santo Corazon, where many of them, through the efforts of the missionaries, adopted the prevailing Chiquito language. Their conversion was largely the work of Father Narciso Patzi. A large part of them retained their savage independence in the forests. Those of the three mission towns numbered together 5854 souls shortly before the expulsion of the Jesuits in 1767. In 1839, according to d'Orbigny, they numbered about 1250 souls, besides about 10,000 more still wild in the remote eastern forests. The same traveller describes them as robust and well built, frank, honest, sociable, and notably fond of adventure, pleasure, and gaiety, and with a sweet and euphonious language BALLIVIAN, Documentos para la hist. de Bolivia (La Paz, 1906); BRINTON, American Race (New York, 1891); DOBRIZHOFFER, Account of the Abipones (London, 1822); HERVÁS, Catálogo de las Lenguas, I (Madrid, 1800); D'ORBIGNY, L'Homme Américain (Paris, 1839); SOUTHEY, Hist. of Brazil, III (London, 1823). JAMES MOONEY. Samuel. See JUDGES; KINGS, FIRST AND SECOND BOOKS OF. San Antonio, DIOCESE OF (SANCTI ANTONII), comprises all that portion of the State of Texas between the Colorado and Rio Grande Rivers, except the land south of the Arroyo de los Hermanos, on the Rio Grande, and the Counties of Live Oak, Bee, Goliad, and Refugio. It embraces an area of about 90,909 square miles. The first religious ministrations in this territory of which we have definite historical information were those of the French secular and regular priests who accompanied the expedition of La Salle. They entered Matagorda Bay in January, 1685. La Salle built a fort called Fort St. Louis on the spot subsequently occupied by the Bahia Mission; a chapel was constructed in the fort, and for two years five priests laboured here: Fathers Zenobius Membré, Maxime Le Clercq, and Anastasius Douay, Franciscans, and Fathers Chefdeville and Cavelier, Sulpicians. They finally abandoned Texas and returned to Canada. Shortly after their departure, Franciscans from the apostolic school of Querétaro and Zacatecas founded missions on the Rio Grande. The pioneer Spanish priest was the Franciscan Father Damian Mazanet, who accompanied the expedition of Alonzo de León in 1689. He found the field so promising that he invoked the help of the civil and ecclesiastical authorities to establish a permanent mission beyond the Rio Grande. In 1690 Father Mazanet crossed the Rio Grande, accompanied by Fathers Michael Fontcubierto, Francis Casañas, Anthony Borday, and Anthony Pereira. The friendly Indians (Asinais) received them with joy, and the Mission of San Francisco de las Tejas was established. In 1691, and again in 1700, additional missionaries arrived from Mexico; four more missions were established, and these were maintained till 1718, when the chief mission was transferred to San Antonio. In 1703 the Mission of San Francisco Solano was established on the banks of the Rio Grande. It was transferred in 1712 to San Ildefonso; thence, in 1713, it was moved to San José on the Rio Grande, and, finally, in 1718 to the San Antonio River, where it was established under the title of San Antonio de Valero. This last move was made by order of the Marquess de Valero, Viceroy of New Spain. The mission was then under the direction of Fray Antonio de San Buenaventura y Olivares. In the year 1716 nine friars from Querétaro and Zacatecas, with Father Antonio Margil de Jesús as superior, established six Missions in the most northerly part of the Province of Texas, and a few years afterwards another was built near the Presidio of Nuestra Señora del Pilar de los Adayes, seven leagues from the fort of Natchitoches, in Louisiana. The mission of La Purísima Concepción was founded in 1716, among the Sanipaos, Tocɛnes, and other tribes. A massive stone church was erected in 1731, and is still in a fair state of preservation and is used for Divine worship. It is situated one mile south of the present city of San Antonio. In 1729 the King of Spain ordered four hundred families to be transferred from the Canary Islands to Texas. Fourteen families arrived the next year, and the city of San Fernando was founded near the fort and mission of San Antonio de Valero. A chapel was at once raised, to serve till a proper parish church could be built. The two settlements in course of time became consolidated and the modern city of San Antonio is the result. In 1744 the cornerstone of the Church of San Fernando was laid, and on 6 November, 1749, the building was dedicated to Divine worship. A portion of this edifice still stands and serves as the sanctuary of the present Cathedral of San Fernando. The Province of Texas was subject to the jurisdiction of Guadalajara till December, 1777, when it became part of the newly-erected Diocese of Nuevo León, or Linares. The Indian missions continued under the care of the Franciscans, many of whom won the crown of martyrdom. In 1777 Fray Pedro Ramírez, missionary at San José, was president of all the Texas missions, and by an Indult of Clement XIV was empowered to administer confirmation in all parts of Texas. On 10 April, 1794, Don Pedro de Nava, commandant-general of the north-eastern interior provinces, of which Texas formed a part, published a decree by which all the missions within his jurisdiction were secularized. Nevertheless the THE ALAMO, CHAPEL OF THE MISSION OF SAN ANTONIO DE VALERO, TEXAS Franciscans in many instances remained as pastors, though they received their jurisdiction from the bishop, like other parish priests. Their missions subsisted in a flourishing state till about 1813, when they were suppressed by the Spanish Government, and the Indians dispersed. In 1839 Gregory XVI established a prefecture Apostolic in Texas and appointed the Very Rev. J. Timon prefect Apostolic. In 1840 the Rev. John M. Odin visited Texas as vice-prefect Apostolic. Through his efforts, warmly supported by the minister of France, de Saligny, the congress confirmed to "the Chief Pastor of the Roman Catholic Church in the Republic of Texas" the churches of San Fernando, the Alamo (San Antonio de Valero), La Purísima Concepción, San José, San Juan Capistrano, San Francisco de la Espada, Goliad, Victoria, and Rufugio, with their grounds, the latter not to exceed fifteen acres each. A Bull erecting the Republic of Texas into a vicariate Apostolic was published by Gregory XVI on 10 July, 1841, and the Right Rev. John M. Odin was appointed Bishop of Claudiopolis and assigned to the vicariate. Religion, which had languished since the secularization of the missions and the departure of the Franciscan monks, now began to revive. New churches were built, and some of the old mission buildings restored; religious orders of men and women were introduced from Europe; schools, hospitals, and charitable institutions were established. Colonists from Europe and various parts of the United States began to pour in and settle upon the wide and fertile plains of eastern and southern Texas. A large proportion of the European immigrants were Catholics. Germans founded prosperous settlements at New Braunfels in 1844, at Castroville in 1845, and later at D'Hanis, Fredericksburg, High Hill, and other places. A colony of Poles, led by the Rev. Leopold Moczygemba, O.F.M.. founded the thriving settlement of Panna Maria in 1854; another Polish colony was established at St. Hedwig, near San Antonio. Bohemians planted flourishing settlements at Fayetteville, Praha, Moulton, Shiner, and other points. In all these places there are now fine churches and schools, and an influential and constantly increasing Catholic population. In 1847 the Diocese of Galveston was established, its territory embracing the whole State of Texas. On 3 September, 1874, this immense territory was divided, ecclesiastically, and the Diocese of San Antonio was created by the Holy See. Anthony Dominic Pellicer, the first bishop, was a native of St. Augustine, Florida; b. 7 Dec., 1824, consecrated at Mobile, Alabama, 8 Dec., 1874; d. 14 April, 1880. John Claudius Neraz, second bishop, was b. 12 Jan., 1828, at Anse, Department of the Rhone, France; he laboured for thirty years on the missions in eastern and southern Texas, was consecrated in the Cathedral of San Fernando, San Antonio, 8 May, 1881, and d. 15 Nov., 1894. John Anthony Forest, third bishop, was b. 25 December, 1838, at St. Martin, Canton St. Germain, France. Like his predecessor, he spent the whole of his priestly life in arduous missionary work in southern Texas, often helping to build churches with his own hands. He was consecrated 28 October, 1895, and d. 11 March, 1911, deeply loved and regretted by all classes. John William Shaw, the present bishop, was b. at Mobile, Alabama, in 1863, made his principal studies in Ireland and at Rome, and was ordained priest on 26 May, 1888. On 14 April, 1910, in the cathedral at Mobile, Alabama, he was consecrated titular Bishop of Castabala and coadjutor with the right of succession to the Bishop of San Antonio. On 18 May, 1910, he was appointed administrator of the diocese, owing to the ill-health of Bishop Forest, at whose death he succeeded to the see. San Antonio is the largest city in Texas; it was the capital of the Spanish province and from the days of the Franciscan missions has been a centre of Catholic activity in religious, educational, and charitable work. With a population of 100,000, it has thirteen Catholic parishes. Four of these, including the Cathedral of San Fernando, are for the Mexican, or Spanish-speaking population; two are for the Englishspeaking; two Enghsh and German, one German, one Polish, one Flemish, and two for the coloured population. There are also several hundred Italian families, scattered among the various parishes. The city is the headquarters of several religious congregations whose works extend to neighbouring dioceses and states, and to the Republic of Mexico. The Oblates of Mary Immaculate, who since their introduction by Bishop Odin in 1849 have laboured with glorious results among the poor Mexicans of Texas, have their provincial house here, and conduct a theological seminary and an apostolic college for the training of youth for the priesthood. The South-western Province of the Oblates was established in October, 1904, with the Very Rev. H. A. Constantineau, O.M.I., D.D., as first provincial. The province includes all the states of the south and west, and the Republic of Mexico. The Congregation of the Sisters of Divine Providence, devoted exclusively to Christian education, have their mother-house in San Antonio, from which they direct twenty-nine academies and schools in this diocese and forty-three in neighbouring dioceses in Texas, Louisiana, and Oklahoma. The Congregation of the Sisters of Charity of the Incarnate Word also have their mother-house in the city. They conduct in the diocese twenty schools and academies, three hospitals, two orphan asylums, and a home for the aged. They have also a number of hospitals and schools in neighbouring dioceses and in Mexico. Other religious orders represented are: Missionary Sons of the Immaculate Heart of Mary (Vich, Spain), who have charge of the cathedral and the other Spanish-speaking congregations at San Antonio and a number of rural Mexican missions; the Society of Mary (Dayton, Ohio), who conduct two colleges and a parish school at San Antonio and a college at Victoria; the Josephite Fathers, in charge of two parishes for coloured Catholics in the city; the Ursuline Nuns, two large academies; the Sisters of the Holy Ghost, devoted to the Mexican and coloured races; the Sisters of Our Lady of Charity of Refuge; the Sisters of St. Theresa of Jesus-all at San Antonio. The Sisters of the Incarnate Word and Blessed Sacrament have a fine academy at Victoria, and conduct schools at Halletsville and Shiner; the Sisters of Mercy, an academy and parochial school at Stanton. The Congregation of Holy Cross (Notre Dame, Indiana) conduct a large college at Austin. Statistics (1911): priests, 130 (secular, 69; religious, 61); brothers, 65; sisters, 607; parochial schools, 28; pupils, boys 1,290, girls 1,626; colleges and academies (many of which serve also as parish schools), 37; students, boys 2,173, girls 2,225; theological seminary, 1; students, 12; Apostolic college, 1; students, 49; orphan asylums, 2; inmates, boys, 108, girls, 105; house of refuge, adult inmates, 68; child inmates, 17; total number of youths receiving Catholic training, 7,629; hospitals, 3; number of patients yearly, 2,386; home for aged, 1; inmates, 74; churches with resident priests, 63; missions with churches, 71; total number of churches, 134; stations, 78; chapels, 14; Catholic population, about 96,500. History of the Catholic Church in the Diocese of San Antonio (San Antonio, 1897); Diocesan Archives (unpublished); Southern Messenger (San Antonio), files, November, 1894; Oct., 1895; March, April, 1910; March, 1911. WILLIAM CAMPBELL. ceses. San Carlos de Ancud, DIOCESE OF (SANCTI CAROLI ANCUDIÆ), the most southern of the Chilian dioIt extends from the River Cautín on the north to Cape Horn on the south; comprises the civil Provinces of Valdivia, Llanquihue, and Chiloé, part of the Province of Cautín and the Territory of Magallanes; has an area of more than 77,220 square miles, and a population of 371,856 inhabitants, 356,267 of whom are Catholics. San Carlos de Ancud (3,500 inhabitants) is the episcopal city, and the other important cities of the diocese are: Valdivia (15,000 inhabitants); Puerto Montt (5,500 inhabitants); Osorno (7,600 inhabitants); and Punta Arenas (12,300 inhabitants). The diocese is divided into 48 parishes. The cathedral chapter is composed of the dean, archdeacon, doctoral (councillor), and one canon. The seminary is directed by the Jesuits and has 106 students. There are 69 secular priests and 86 regular. The male religious orders have 30 houses and are represented by 141 members, the orders being the Jesuits, Franciscans, Capuchins, Discalced Carmelites, Salesians, and Brothers of the Christian Schools. The female religious orders have 18 houses and 95 members. In Puerto Montt there is a college directed by the Jesuits, and an industrial school in charge of the Christian Brothers; in Valdivia there is a commercial school under the care of the Salesians. There are 5 colleges for girls under the care of the Sisters of the Immaculate Conception of Paderborn, and the Salesian Sisters conduct another; there are also 12 primary schools, five of which are for the Indians; all these schools are in charge of religious teachers. There are 2 orphan asylums, and 6 hospitals in charge of nuns. More than 3,300 children are taught in these schools. The churches and chapels number 255. The Prefecture Apostolic of Araucanía is situated within the confines of the diocese, and has 19 missions in charge of German Capuchins from the Province of Bavaria; in these missions there are 18 churches and 13 chapels. The native population of this prefecture is about 60,000. The Territory of Magallanes belongs to the Prefecture Apostolic of Southern Patagonia, under the care of the Salesians. The Prefect Apostolic, Mgr. José Fagnano, lives in Punta Arenas. The missionaries have evangelized the Indians of Pata gonia and Tierra del Fuego; the latter are composed of three races, Onas, Yaaganes, and Alacalufes, and are greatly reduced in numbers. The diocese was separated from the Diocese of Concepción by Gregory XVI, erected 1 July, 1840, by the Bull "Ubi primum", and made a suffragan of the Archdiocese of Santiago. Five bishops have governed the diocese: D. Justo Donoso (1845-53); Fray Francisco de Paula Solar (1857-82); Fray Juan Agustín Lucero (1887-97); D. Ramón Angel Jara (18981910); Fray Pedro Armengol Valenzuela. Three diocesan synods, 1851, 1894, and 1907, have been held in the diocese. The clergy annually hold conferences from April to October to discuss moral and ethical questions, and make an annual spiritual retreat of eight days. In almost all the parishes a nine day's mission is given to the faithful each year to prepare them for the paschal communion. The people are law-abiding and industrious, and they observe the principles and practices of their religion. Each parish has pious associations and confraternities, such as that of the Blessed Sacrament, and also various associations for the improvement of morals and for mutual support. Catálogo de los Eclesiásticos, etc., de Chile (Santiago, 1911); Anuario Estadístico de Chile (Santiago, 1910); Censo de la República de Chile de 1907 (Santiago, 1998). CARLOS S. COTAPOS. Sánchez, ALONZO, b. in Mondejar, Guadalajara, Spain, in 1547; d. at Alcalá, 27 May, 1593. He entered the Society of Jesus at Alcalá on 27 May, 1565. He was rector of the college of Navalcarnero, taught grammar for five years, and in 1579 went to the mission of Mexico, where he was rector of the seminary. Early in 1581 he set out for the Philippines with Bishop Salazar. Sánchez and his companion, Antonio Sedeño, and a lay brother were the first Jesuits in these islands. The bishop made Sánchez his counsellor, appointed him to write the acts of the Synod of Manila, and, when Sánchez was sent on an embassy to China, interrupted the synod until Sánchez had returned. Twice Sánchez was despatched on official business to China, where he met celebrated Jesuit missionaries of that country and from Japan. He was thus able to publish later an interesting and curious account of the state of Christianity in China at the end of the sixteenth century. By the unanimous vote of all the Spanish officials, civil and religious, of the merchants and other leading citizens, Sánchez was chosen to go to Madrid as representative of the colony in 1586. Sánchez's mission to Philip II was very successful, his arguments moving the king to retain the islands, which many of his advisors had been urging him to abandon. From Madrid he went to Rome, and was there welcomed by Pope Sixtus V, from whom he received many privileges for the Church in the Philippines. In a Brief of 28 June, 1591, Gregory XIV praises the apostolic labours and writings of Sánchez, calling him a true defender of the authority and rights of the Holy See. Innocent IX addressed to him the Bull "Inter felices", in which he lauds his work. Clement VIII at his request granted various favours to the bishop and clergy in the islands. Sánchez gave an account of the Jesuit missions in the Philippines to Aquaviva, the General of the Society. It had been proposed to withdraw the fathers from the Archipelago, but Aquaviva, following the plan proposed by Sánchez, determined that the Society should remain, and made the Manila residence a college with Sedeño as its first rector. Sánchez now asked to be allowed to return to the Philippines, but was sent instead as visitor to some of the Spanish provinces of the Society of Jesus, where serious domestic and external troubles menaced the well-being of the entire Society. The singular tact of Sánchez gained the day; he expelled some influential but |