gift of shamanism is not hereditary, but the protecting spirit of a shaman who dies is reincarnated in some member of the same family. To them the protecting spirit is an indispensable attribute of the shaman. They believe that the shaman has an āmāgāt, i. e., a spirit-protector, and an ie-kyla, i. e., image of an animal protector, e.g., totemism. Hence the shamans are graded in power according to the ie-kyla, e. g., the weakest have the ie-kyla of a dog, the most powerful that of a bull or an eagle. The āmāgāt is a being completely different, and generally is the soul of a dead shaman. Every person has a spiritprotector, but that of the shaman is of a kind apart. With the American Indians the guardian spirit, from whom the novice derives aid, is more generally secured from the hosts of animal spirits; it can also be obtained from the local spirits or spirits of natural phenomena, from the ghosts of the dead or from the greater deities. In the practice of his art the Shaman is regarded as: (a) A healer, hence the term "medicine man", and the secret medicine societies of the Seneca, and of other American tribes; the Alaskan Tungaks are principally healers. (b) An educator, i. e., the keeper of myth and tradition, of the arts of writing and divination; he is the repository of the tribal wisdom. (c) A civil magistrate; as seers possessing secret knowledge with power at times of assuming other shapes and of employing the souls of the dead, they are credited with ability to detect and punish crimes, e. g., the Angaput wizards among the Esquimaux. In Siberia every tribe has its chief shaman who arranges the rites and takes charge of the idols; under him are local and family wizards who regulate all that concerns birth, marriage, and death, and consecrate dwellings and food. (d) A war-chief; thus with the Dakotahs and Cheyennes the head war-chief must be a medicine man. Hence the shaman possesses great influence and in many cases is the real ruler of the tribe. The means which the shaman uses are: (a) Symbolic magic, on the principle that association in thought must involve similar connexion in reality, e. g., the war and hunting dances of the Red Indians, placing magical fruit-shaped stones in the garden to insure a good crop, to bring about the death of a person by making an image of him and then destroying it or rubbing red paint on the heart of the figure and thrusting a sharp instrument into it. (b) Fasting with solitude and very generally bodily cleanness and incantations usually in some ancient or unmeaning language and with the Yakuts very obscene. Thus the song that salved wounds was known to the Greeks, e. g., the Odyssey, and to the Finns, e. g., the epic poem Kalewala. Among the Indo-Europeans the incantations are known as mantras, and are usually texts from the Vedas chanted over the sick. With the New Zealanders they are called karakias. ancient Egypt, according to Maspero, the gods had to obey when called by their own name. At Eleusis not the name but the intonation of the voice of the magician produced the mysterious results. In calling on the spirits the shaman imitates the various sounds of objects in nature wherein the spirits are supposed to reside, e. g., the whispering breeze, the whistling and howling storm, the growling bear, the screeching owl. (c) Dances and contortions with use of rattle and drum and a distinctive dress decked with snakes, stripes of fur, little bells. Among the Ojibwas at the sound of the sacred drum every one rises and becomes inspired because the Great Spirit is then present in the lodge. The frenzy and contortions lead to an ecstatic state which is considered of the greatest importance. In South America drugs are used to induce stupor. The spiritual flight in search of information is characteristic of the Siberian shaman; it is rare in America. Vambéry cites a whole series of shamanistic ceremonies, e. g., tambourines and fire-dances, In practised by the ancient sak-uyzur. Shaman incantations are found in the cuneiform inscriptions of the Medes at Suze. Sacrifices, gifts of beads and tobacco, and a few drops of the novice's blood form part of these rites with the American Indians. (d) Possession; thus in Korea the pan-su is supposed to have power over the spirits, because he is possessed by a more powerful demon whose strength he is able to wield. This is also the belief of the Yakuts. (3) Shamanism is closely akin to Fetishism, and at times it is difficult to tell whether the practices in vogue among certain peoples should be referred to the one or to the other. Both spring from Animism; both are systems of savage magic or science and have certain rites in common. Yet the differences consist in the belief that in Fetishism the magic power resides in the instrument or in particular substances and passes into or acts upon the object, whereas in Shamanism the will-effort of the magician is the efficient factor in compelling souls or spirits or gods to do his will or in preventing them from doing their own. Hence in Fetishism the emphasis is laid on the thing, although fasting and incantations may be employed in making the fetish; in Shamanism the prime factor is the will or personality of the magician, although he may employ the like means. Therefore we cannot admit the statement of Peschel who refers to Shamanism everything connected with magic and ritual. Criticism.-(a) The reasons which prove Animism to be false destroy the basis on which Shamanism rests. (b) Shamanism takes for granted the theory that fear is the origin of religion. De La Saussaye holds that the concept of God cannot arise exclusively from fear produced by certain biological phenomena. Robertson Smith teaches that from the earliest times, religion, distinct from magic and secrecy, addresses itself to kindred and friendly beings, and that it is not with a vague fear of unknown powers but with a loving reverence for known Gods that religion in the true sense of the word began (Religion of the Semites, 2nd ed., p. 54). Tiele says "worship even in its most primitive form always contains an element of veneration" and calls sorcery "a disease of religion" (Science of Religion, II, 136, 141). (c) Shamanism is not a religion. The religious priest beseeches the favour of the gods; the shaman is believed to be able to compel and command them to do his will. Hence de La Saussaye regards Shamanism not as a name for a principal form of religion but for important phenomena and tendencies of Animism. D'HARLEZ, La religion nationale des Tartares orientaux in Académie royale des sciences, des lettres et des beaux-arts de Bel gique, XL (1887); ACHELIS, Abriss der vergleichenden Religionswissenschaft (Leipzig, 1904); TYLOR, Primitive Culture (3rd Amer. ed., New York, 1889): FRAZER, Golden Bough (London, 1900); Jesuit Relations, ed. THWAITES (Cleveland, 1896-1901); MOLLER, Contributions to the Science of Mythology (London, 1897); LANG, Myth Ritual and Religion (London, 1887); ABERCROMBY, Preand Proto-historic Finns (London, 1898); KEANE, The World's Peoples (New York, 1908); FURLONG, The Faiths of Man (London, 1906); SIEROSZEWSKI in Revue de l'hist. des religions, XLVI; VAN GENNEP in Revue de l'hist, des religions, XLVII; STADLING in Contemporary Review (Jan. 1901); DIXON in Journal of American Folklore (Jan., 1908); American Anthropologist, I, IV. JOHN T. DRISCOLL. Shammai (called ha-Zēkān, "the Elder"), a famous Jewish scribe who together with Hillel made up the last of "the pairs" (zûgôth), or, as they are sometimes erroneously named, "presidents and vice-presidents" of the Sanhedrim. The schools of Shammai and Hillel held rival sway, according to Talmudic tradition (Shabbath 15a), from about a hundred years before the destruction of Jerusalem (A. D. 70). Comparatively little is known about either of the great scribes. The Mischna, the only trustworthy authority in this matter, mentions Shammai in only eight passages (Maaser sheni, II, 4, 9; Orla, II, 5; Eduyoth I, 1-4, 10, II; Aboth, I, 12, 15, V, 17; Kelim, XXII, 4; Nidda, I, 1). He was the very op posite of Hillel in character and teaching. Stern and severe in living the law to the letter, he was strict to an extreme in legal interpretation. The tale tells that, on the feast of the Tabernacles, his daughter-inlaw gave birth to a child; straightway Shammai had the roof broken through and the bed covered over with boughs, so that the child might celebrate the feast in an improvised sukka (tent or booth) and might not fail of keeping the law of Leviticus (xxiii, 42). The strictness of the master characterises the school of Shammai as opposed to that of Hillel. The difference between the two schools had regard chiefly to the interpretation of the first, second, third and fifth parts of the "Mishna"-i. e. to religious dues, the keeping of the Sabbath and of holy days, the laws in regard to marriage and purification. The law, for example, to prepare no food on the Sabbath had to be observed by not allowing even the beast to toil; hence it was argued that an egg laid on the Sabbath might not be eaten (Eduyoth, iv, 1). Another debate was whether, on a holy day, a ladder might be borne from one dove-cote to another or should only be glided from hole to hole. The need of fringes to a linen night-dress was likewise made a matter of difference between the two schools (Eduyoth, iv, 10). In these and many other discussions we find much straining out of gnats and swallowing of camels (Matt., xxiii, 24), much pain taken to push the Mosaic law to an unbearable extreme, and no heed given to the practical reform which was really needed in Jewish morals. It was the method of the school of Shammai rather than that of Hillel which Christ condemned. On this account non-Catholic scholars generally make Him out to have belonged to the school of Hillel. This opinion has been shared in by a few Catholics (Gigot, "General Introduction to the Study of the Holy Scripture", New York, 1900, p. 422). Most Catholic exegetes, however, refuse to admit that Christ belonged to any of the fallible Jewish schools of interpretation. He established His own school-to wit, the infallible teaching body to which He gave the Old Testament to have and to keep and to interpret to all nations without error. SCHÜRER, The Jewish People in the Time of Jesus Christ, I (Ed inburgh, 1885), 361; GRÄTZ, Geschichte der Juden, III (3rd ed., Berlin, 1875), 671 (tr. Philadelphia, 1873). WALTER DRUM Shanahan, JOHN W. See HARRISBURG, DIOCESE OF. Shan-si, VICARIATE APOSTOLIC OF NORTHERN.The Faith was carried for the first time into the Province of Shan-si, Northern China, by the Jesuit and Franciscan Fathers during the sixteenth century. At first the province was under the jurisdiction of the bishops of Peking; in 1698 it was erected, with the Province of Shen-si, a vicariate Apostolic by Innocent XII. From 1762 to 1838 the two Provinces of Hu-pe and Hu-nan were added to the same vicariate. On 17 June, 1890, the Vicariate Apostolic of Shan-si was divided into two missions: Northern and Southern Shan-si. In 1900 the notorious Yu-Hien ordered a wholesale massacre of missionaries, both Catholic and Protestant, at T'aiyuan-fu. Gregorio Grassi, vicar Apostolic, his coadjutor Francisco Fogolla, Fathers Facchini, Saccani, Theodoric Balat, Egide, Brother Andrew Baur, seven Franciscan Sisters of Mary, several native priests, and many Christians were massacred. The vicariate Apostolic has 6,000,000 inhabitants. The mission is entrusted to the Franciscan Fathers. The present vicar Apostolic is the Right Rev. Eugene Massi, who resides at T'ai-yuan. In 1904 the Catholic community numbered: 11 European Franciscan Fathers; 14 native priests; 14,700 Catholics; 2500 catechumens. In 1910 there were: 15 European Franciscan Fathers; 16 native priests; 24 churches; 154 chapels; 269 stations; 2 seminaries, with 33 students; 150 schools for boys, with 900 pupils; 20 schools for girls, with 200 pupils; 1 asylum for old men, with 118 inmates; 6 orphanages, with 609 inmates; 10 Franciscan Sisters of Mary; 18,200 Catholics; 7302 catechumens. Missiones Catholica (Rome, 1907). V. H. MONTANAR. Shan-si, VICARIATE APOSTOLIC OF SOUTHERN, erected in 1890; there are about 6,000,000 inhabitants; the mission is entrusted to the Franciscan Fathers. The present vicar Apostolic is the Rt. Rev. Mgr. Oderic Timmer, titular Bishop of Drusipare, born 18 October, 1859, consecrated 20 July, 1901. He resides at Lu-an-fu. In 1903 the mission numbered: 21 European Franciscan Fathers; 5 native priests; 10,300 Catholics; 9,200 catechumens; 94 churches and chapels. In 1910 there were: 24 European Franciscan Fathers; 6 native priests; 15,003 Catholics; 9,230 catechumens; 183 churches and chapels Missiones Catholica (Rome, 1907). V. H. MONTANAR. Shan-tung, VICARIATE APOSTOLIC OF EASTERN. This mission was separated in 1894 from Northern Shan-Tung and erected into a vicariate Apostolic. It includes the three civil Prefectures of Yen-Chu-Fu, Lai-Chu-Fu, and Teng-Chu-Fu. There are about 10,000,000 inhabitants. The climate is very healthy. On Nov., 1897, two German missionaries, Fathers Francis Xavier Nies and Richard Henle, were attacked and massacred in the village of Chang-KiaChwang. This double murder led to the occupation of Kiao-Chau on 14 Nov., 1897, by the German fleet. In 1899 the territory occupied by the German Government was separated from Eastern Shan-Tung and confided to the mission of Southern Shan-Tung. The Vicariate Apostolic of Eastern Shan-Tung is entrusted to the Franciscan Fathers. The actual vicar Apostolic is Rt. Rev. Mgr. Cæsarius Schang, titular Bishop of Vaga, b. 3 July, 1835, appointed 22 May. 1894. He resides at Che-Fu. In 1904 the mission had: 16 European Franciscan Fathers; 3 native priests; 9400 Catholics; 10,500 catechumens; and 145 churches and chapels. In 1909 there were: 17 European Franciscan Fathers; 2 European secular priests; 3 native priests; 9900 Catholics; 11,700 catechumens; 13 churches; 138 chapels; 350 stations; 1 seminary with 5 students; 1 preparatory seminary, with 27 students; 30 schools for boys, with 622 pupils; 24 schools for girls, with 435 pupils; 2 colleges for boys, with 140 students; 1 college for girls, with 25 students; 2 industrial schools, with 154 pupils; 3 hospitals; 3 orphanages, with 195 orphans; 30 sisters of the Franciscan Missionaries of Mary. Missiones Catholica (Rome, 1907). V. H. MONTANAR. Shan-tung, VICARIATE APOSTOLIC OF NORTHERN, Apostolic was Louis de Besi, formerly Pro-Vicar of erected by Gregory XVI in 1839. The first vicar Hu-pe and Hu-nan. This vicariate Apostolic had to divided into Northern and Southern Shan-tung; in undergo many wars and persecutions. In 1885 it was 1894, the Vicariate Apostolic of Eastern Shan-tung Shan-tung enjoys a salubrious and temperate climate; was erected. The Vicariate Apostolic of Northern it numbers 11,000,000 inhabitants, and is entrusted to is the Rt. Rev. Mgr. Ephrem Giesen, titular Bishop of the Franciscan Fathers. The present vicar Apostolic 1902. He resides at Tsi-nan-fu. Paltus, born 16 October, 1868, consecrated 8 July, In 1904 the mission numbered: 11 European Franciscan Fathers; 18 and 134 churches and chapels. In 1910 there were: native priests; 18,000 Catholics; 13,900 catechumens; 29 European Franciscan Fathers; 19 native priests; 28,000 Catholics; 20,000 catechumens; 187 churches and chapels. Missiones Catholica (Rome, 1907). V. H. MONTANAR. Shan-tung, VICARIATE APOSTOLIC OF SOUTHERN. -On 2 Jan., 1882, the then Vicar Apostolic of Shantung, Rt. Rev. Mgr. D. Cosi, elected as pro-vicar Apostolic for the southern part of his vicariate Father John Baptist Anzer, a member of the Steyl Seminary. Father Anzer with another missionary of the same seminary went to this part of the mission, where the Catholic religion had been scarcely preached before. Later, other missionaries of the same society came, and in 1886 the Vicariate Apostolic of Southern Shan-tung was erected. In 1898 the four civil districts of Kiao-Chau, Tsi-Me, Kau-Mi, and Chuchong, belonging to the German Government, were added. The climate is temperate, and there are 12,000,000 inhabitants. The mission is entrusted to the priests of the Divine Word of Steyl. The actual vicar Apostolic is Rt. Rev. Mgr. Augustine Henninghaus, titular Bishop of Hypæpa, appointed 7 Aug., 1904. He resides at Yen-Chu-Fu. In 1904 the mission had: 37 European priests; 11 native priests; 26,300 Catholics; 40,400 catechumens; and 130 churches and chapels. In 1908 there were: 46 European priests; 12 native priests; 35,301 Catholics; 39,838 catechumens; 131 churches and chapels; 1 seminary, with 6 students; 1 preparatory seminary, with 50 students; 8 Chino-German schools, with 323 students; 107 schools for catechumens, with 1384 students; 2 schools for catechists, with 194 students; 33 Chinese schools, with 350 pupils; 1 college for European girls, with 51 students; 2 asylums for old men, with 68 inmates; 1 hospital; 6 orphanages, with 428 orphans; 3 Marianist Brothers; 12 sisters of the Franciscan Missionaries of Mary; 6 Servants of the Holy Ghost. Missiones Catholica (Rome, 1907). V. H. MONTANAR. Sharpe, JAMES (alias POLLARD), b. at York, 1577; d. at Lincoln, 1630. Converted when young, he made his priestly studies at the English College, Valladolid, was ordained in 1604, and returned to England in 1606. Here a singular trial awaited him. Believing that he might assist his parents to the Faith, he visited them at Everingham, but was insidiously kept a prisoner at home, and subjected to every possible pressure to induce him to renounce the Faith. Disputations and entreaties alternated with threats, the use of violence, and constant surveillance. While his mother conjured him on her knees to yield, his father begged the authorities rather to keep him close in England, than to let him go into exile. But the "Annals" of his College attest that Sharpe was a man "of great courage and learning". His constancy prevailed. He was eventually taken to the archbishop's prison, then deported. Having entered the Society of Jesus (1608), he became professor of Scripture at Louvain for three years, after which he returned, and worked on the English mission until his death. He wrote "The Trial of Protestant Private Spirit" (s. 1., 1630). FOLEY, Records, II (1884), 618; BLACKFAN, Annales collegis S. Albani Vallesoleti (London, 1898); MORE, Hist. prov. anglicana S.J. (St. Omers, 1660); GILLOW, Bibl. Dict. Eng. Cath., J. H. POLLEN. 8. V. Shea, JOHN DAWSON GILMARY, historian, b. in New York, 22 July, 1824; d. at Elizabeth, New Jersey, 22 Feb., 1892. The name Gilmary (Servant of Mary) was assumed at a late period of his life. Young Shea was a pupil of the Sisters of Charity, and a graduate of the Columbia College grammar school, of which his father was principal. At an early age he became a clerk in a Spanish merchant's office, where he learned to read and write Spanish fluently. When only fourteen he contributed an article on the soldier-cardinal Albornoz to the "Young People's Catholic Magazine" (1838). Subsequently he studied law, and was admitted to the bar in 1846. In the following year he entered the novitiate of the Society of Jesus at Fordham, New York, and remained a member of the order until 1852. As a Jesuit he was associated with the scholarly XIL-48 Father Martin, S.J., Rector of St. Mary's College, Montreal, under whose inspiration was developed his natural taste for literary and historical studies. In 1852 he left the Society, and presently began a systematic study of the early Indian missions in America. The results of his researches soon appeared in the pages of the "United States Catholic Magazine", published in Baltimore. Shea's first noteworthy publication was the "Discovery and Exploration of the Mississippi Valley with the original narratives of Marquette, Allouez, Membré, Hennepin, and Anastase Douay" (1852). The "Westminster Review" described it as "a most valuable and interesting volume" (July, 1853), and the London "Athenæum" (1853, p. 132) also spoke highly of it. In 1854 he published the "History of the Catholic Missions among the Indian Tribes of the United States, 1529-1854", a work of much labour and research. In the "Cramoisy Series" of twenty-six small volumes, he initiated in 1857 the republication of rare and valuable pamphlets touching upon the voyages of early explorers to America. In 1859 followed "A Bibliographical Account of Catholic Bibles, Testaments and Other Portions of Scripture", translated and published in the United States; he also edited an edition of Challoner's Bible. In 1860 appeared the first issue of his "Library of American Linguistics", a series of fifteen volumes of grammars and dictionaries of Indian languages. Besides "The Life of Pius IX" (1877), "The Catholic Churches of New York City" (1878), "The Hierarchy of the Catholic Church in the United States" (1886), Shea compiled many school histories and text-books; he also published numerous translations and adaptations, and contributed historical articles to Justin Winsor's "History of America", the "Catholic World", and the "U. S. Catholic Historical Magazine", of which he was the founder and first editor. He also edited for a number of years Sadlier's "Catholic Directory and Almanac". The articles on the Indians in the "Encyclopædia Britannica" and the "American Encyclopedia" are all from his pen, and he was looked upon as the best informed man in America on everything pertaining to the aborigines. The notes, biographical sketches, and bibliographical accounts of works upon aboriginal history scattered throughout his various publications will be very serviceable for future historians. The preparation of the "History of the Catholic Church in the United States" (4 vols., 1886-92) extended over many years and entailed immense labour. He was practically a pioneer in this field, as the very sources of information had to be unearthed. This work will stand as a monument to his untiring industry. Most of his time was meanwhile claimed by his position as literary editor of Frank Leslie's secular publications. In 1888 he became editor of the "Catholic News", in which position he continued up to the time of his death. St. Francis Xavier's College, Fordham University, and Georgetown conferred on him the degree of LL.D. in recognition of his work as a Catholic historian, and the University of NotreDame awarded him the first Latare Medal (1883). VALETTE in Cath. World, LV, 55; Historical Records and Studies (1899), 130; WOLFF in Am. Cath. Quart., XVII, 411; EDWARD P. SPILLANE. Catholic News (New York, Feb., 1892). Shea, SIR AMBROSE, b. in Newfoundland, 17 Sept., 1815; d. in London, 30 July, 1905. At the age of twenty-two he embarked successfully in journalism for a period of eight years, and thereafter devoted himself to mercantile pursuits. In 1848 he was elected to the House of Assembly of Newfoundland and, with the exception of a short period in 1869, he was continuously a member until 1886. In 1855, and again in 1860, he was chosen its speaker. He successfully negotiated the admission of Newfoundland into reciprocity treaty arrangements in 1855; was an unofficial member of the executive government 1864-69; and went as delegate from Newfoundland to the Quebec conference on confederation in 1864. In 1883 he was appointed commissioner for Newfoundland to the International Fisheries Exhibition in London, and hereafter he was sent to Washington, where he successfully brought the State department into harmony with Canada for the extension of the Washington Treaty, 1885. For distinguished services rendered, he was honoured with the Knight Commandership of the Order of St. Michael and St. George in 1883. In 1887 he was appointed Governor of the Bahama Islands, and in that position achieved signal success in breathing new life and activity into a commercially stagnant colony. He initiated the sisal fibre industry, organized a public bank, laid the Bahamas-Florida cable, and fostered commercial enterprise in every department of the colony's industries, and by his prudent and progressive administration built up a lasting reputation as a most energetic governor. After his retirement in 1895 from the governorship to private life, he lived the last years of his active and successful career in London. In life religion was to Sir Ambrose a fact as real as were his duties in the various positions of responsibility held by him, and his fine character was strengthened and balanced by an everpresent consciousness of deep religious responsibility. CHRYSOSTOM SCHREINER. OF. Sheba (SEBA). See SABA AND SABEANS. Sheehan, RICHARD A. See WATERFORD, DIOCESE Sheil, RICHARD LALOR, dramatist, prose writer, and politician, b. at Drumdowny, County Kilkenny, Ireland, 17 August, 1791; d. at Florence, Italy, 25 May, 1851. His father, Edward Sheil, who had been a successful merchant at Cadiz, Spain, returned to Ireland and purchased the estate of Bellevue, near the city of Waterford. Richard received his early education at home from a French priest, an émigré. When eleven years old he was sent to a Catholic school kept by a French nobleman, at Kensington, London, and a few years later to the Jesuit College at Stonyhurst, in Lancashire. In 1807 he entered Trinity College, Dublin, "with a competent knowledge of the classics, some acquaintance with Italian and Spanish, and the power of reading and writing French as if it were his mother tongue". Graduating in 1811, he went to London to study law and was admitted to the Irish Bar in 1814. Meantime, pecuniary reverses had overtaken his family, and he could not look to his father for support. Having a literary bent, he turned to dramatic composition and produced a number of plays some of which were quite successful, the most popular being "Adelaide", "The Apostate", and "Evadne". Financially they were very successful. His chief fame, however, as a literary man came through his "Sketches of the Irish Bar"-a series of articles contributed to the "New Monthly Magazine", which were published in two volumes after his death. They give considerable information of the leading men and events of the times. Early in life, even while at college, he had become interested in politics. The Catholic Board, the leaders of public opinion in Ireland, were divided as to the best policy to be pursued in the struggle for Catholic Emancipation. Sheil sided with those who were in favour of conciliating Protestant opinion, especially in granting the king a veto power over the appointment of the Catholic bishops. But O'Connell, wearied of the old method of petitioning and salaaming which had degraded Catholics in their own esteem and had procured from their rulers nothing but contempt, favoured more active measures. O'Connell's method prevailed, and Sheil would have nothing to do with it. After a few years, however, convinced that nothing short of strenuous agitation would succeed, he joined heartily with O'Connell in all his plans for Catholic Emancipation, demanding it not as a favour but as a right. In the Catholic Association, which succeeded the Catholic Board in 1823, Sheil was next to O'Connell the leading power. At the request of this organization he drew up a petition to Parliament setting forth the manifold abuses of justice in Ireland. Early in 1825 he went with several others to London to protest against the contemplated act of the English Government of suppressing the Catholic Association which had enrolled almost all Ireland in its effective plan of campaign. 1826 he contributed to "L'Etoile", a French periodical, a number of articles on the condition of Ireland. Written in French and unsigned, they were translated and published in leading periodicals in England and on the Continent, and accomplished their purpose to gain a hearing for Ireland. In That Sheil was fearless and had the courage of his convictions was manifested on many occasions, especially by his scathing denunciation of the Duke of York, by his public address on the Irish patriot Theobald Wolfe Tone, and by his boldly coming before the people of Kent, England, who had assembled at Penenden Heath to protest against any relaxation of the laws against Catholics. Though his request for a hearing on behalf of Catholic Ireland was not granted, his speech, which was already in press, appeared in a RICHARD LALOR SHEIL London newspaper as a part of the proceedings. Of this speech Jeremy Bentham, the philosopher, said: "So masterly a union of logic and of rhetoric scarcely have I ever beheld". In the historic Clare election of 1828 Sheil took a leading part. Under his influence the Catholic Association resolved to oppose the re-election of Mr. Vesey Fitzgerald because he had taken office in the anti-Catholic Government of the Duke of Wellington. Finding no Protestant candidate to make the fight, Sheil conceived the bold project of having O'Connell, "the uncrowned king of Ireland", enter the contest, though he knew well that no Catholic would consent to take the anti-Catholic test oath required of members of Parliament. But he knew also that an election meant the demand of 6,000,000 united Irish Catholics for justice-a demand which even an anti-Catholic Parliament and an anti-Catholic king would probably grant for fear of a general uprising. At the close of the polling when the returns showed the triumphant election of the Liberator, Sheil in a remarkable address to the landlords assembled pointed out the folly and injustice of wreaking vengeance on their tenants. The Clare election brought on the Catholic Relief Bill of 1829 and opened to Sheil a career in Parliament where for eighteen years he served with distinction, first for Melbourne Port, then for Tipperary, and later for Dungarvan. His most important speeches in the House of Commons were on "The Church of Ireland", "Repeal of the Union", "Orange Lodges", "Corn Laws", "Votes by Ballot", and "Income Tax". In spite of a harsh voice and other natural defects, he became a leading orator in a Parliament noted for its eloquence. This is the testimony of two experts of such different schools as Mr. Gladstone and Mr. Disraeli. His speeches were always well prepared. He was very resourceful in the use of metaphor and antithesis and also in working out an idea to carry great weight, as in his famous reply to Lord Lyndhurst's accusation that the Irish were "aliens in blood, and aliens in religion”. After some hesitation, he joined his old friends in demanding the restoration of the Irish Parliament, but the crushing defeat of the measure in 1834 caused him to look upon the agitation for repeal as a "splendid but unattainable fancy". From this time on, he cast his lot with th ig party, and accepted office under the Government. For this he has been severely condemned as a mere officeseeker who thought more of his own interests than of his native land. Yet he acted as counsel for John O'Connell, son of the Liberator, in the famous state trials of 1844, and often spoke in behalf of Ireland. But evidently holding office moderated his zeal as a critic of the Government except when the Tories were in power. In November, 1850, Sheil accepted the post of British plenipotentiary at the Court of Tuscany, Italy, where he died six months later. body was conveyed to Ireland and buried at Long Orchard, County Tipperary. His MCCULLAGH, Memoirs of Richard Lalor Sheil (London, 1855); WEBB, Compendium of Irish Biography (Dublin, 1878), s. v.; MCCARTHY, A History of our own Times (London, 1880); D'ALTON, History of Ireland (London, 1910); DUNLOP in Dict. Nat. Biog., s. v. M. J. FLAHERTY. Sheldon, EDWARD, translator, b. at Beoley, 23 April, 1599; d. in London, 27 March, 1687. He was the third son of Edward Sheldon of Beoley, Worcestershire, and Elizabeth Markham his wife. He studied at Oxford and afterward at Gray's Inn, London, completing his education by a foreign tour. Having married Mary (or Margaret) Wake, daughter of Lionel Wake of Pedington, Northamptonshire, by whom he had nine sons and four daughters, he led a quiet life on his estate at Stratton, Gloucestershire. In 1641, being molested because of his religion, he removed to London where he lived in retirement till his death. He translated four works from the French: "The Holy Life of M. De Renty" (1658); "The Rule of Catholic Faith", by Dr. Veron (1660); "The Counsels of Wisdom", by Nicholas Fouquet, Marquis of Belle Isle (1680); and "Christian Thoughts for Every Day of the Month" (1680). FOLEY, Records Eng. Prov. S.J., V (Sheldon Pedigree), 850; WOOD, Athena Oxonienses, ed. BLISS (London, 1813-1820); DODD, Church History, III (Brussels vere Wolverhampton, 17371742); GILLOW, Bibl. Dict. Eng. Cath., s. v.; COOPER in Dict. Nat, Biog., s. V. EDWIN BURTON. Shelley, EDWARD, VENERABLE. See LEIGH, RICHARD, VENERABLE. Shelley, RICHARD, English confessor; d. in Marshalsea prison, London, probably in February or March, 1585-6. Third son of John Shelley of Michelgrove, Clapham, Sussex, he was for some time abroad in attendance on his uncle Sir Richard Shelley, Knight of St. John, the last Grand Prior of England. He was given permission to return to England in May, 1583, which he did shortly afterwards. Two accounts are extant of the petition he presented on behalf of his persecuted fellow-Catholics. One is by Peter Penkevel, who was his servant in the Marshalsea at the time of his death. This is printed by Father Pollen. Peter Penkevel says he came to London about 1584, when Mr. Robert Bellamy and others were prisoners in the Marshalsea: but Robert Bellamy was not committed there till 30 January, 1585-6. So Penkevel must be wrong in his dates, and all that he knows about the petition, which was presented (as he says, to the queen) nearly a year previously, is mere hearsay. Strype on the other hand seems to have seen the petition, and according to him it was presented to Parliament. The only result was that Richard Shelley was sent to the Marshalsea, 15 March, 1584-5. There he remained till his death, which probably took place in February or March, 1585-6. He was certainly alive and in the Marshalsea in October, 1585. He was sick when Peter Penkevel came to him, and "shortly after died, a constant confessor in the said prison". This Richard Shelley must be distinguished from the Richard Shelley of Findon, Sussex, and All Cannings, Wilts (second son of Edward Shelley of Warminghurst, Sussex, and brother of Ven. Edward Shelley the martyr), who was committed to the Marshalsea for his religion, 13 August, 1580. Mass was said in his chamber there by the priest William Hartley, 24 August, 1582. He was still there 8 April, 1584, but was liberated soon after. He was again in prison in 1592. STRYPE, Annals, III (Oxford, 1824),Fi, 432-4; BERRY, Sussex Genealogies (London, 1830), 62; POLLEN, Acts of the English Martyrs (London, 1891), 283; Calendar State Papers Domestic (1581-90), 231, 276. JOHN B. WAINEWRIGHT. Shem. See SEM. Shen-si, VICARIATE APOSTOLIC OF NORTHERN.In 1640 the Christian religion was preached for the first time in the Province of Shen-si. It was, by turns, looked upon with favour and disfavour by the emperors of China. The Province of Shen-si belonged to the Vicariate Apostolic of Shan-si until 1841. By a Decree of 3 February, 1841, it was erected as a separate vicariate Apostolic. It kept the Province of Kan-su and Ku-Ku-Nor until 1878. In 1887, by a Decree of 6 July, the province was divided in two vicariates Apostolic, Northern and Southern Shen-si. The Vicariate Apostolic of Northern Shen-si includes the five Prefectures of Si-ngan, Feng-tsiang, Tungchu, Yen-ngan and Ye-lin. The climate is healthful, but very cold in winter. There are about 7,000,000 inhabitants. The mission is entrusted to the Franciscan Fathers. The present vicar Apostolic is the Rt. Rev. Maurice Gabriel, consecrated in 1908. He resides at Si-ngan. In 1903 the missions numbered: 10 European Franciscan Fathers; 21 native priests; 23,600 Catholics; |