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, 1284; 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, 1821); PHILLIPPS, Institutiones clericorum in comitatu Wiltonie (n. p., 1825); Rock, Church of Our Fathers (London, 1849-53); ScoTT, 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.

to outsiders. During the Middle Ages the Carmelites, with some notable exceptions, had gone hand in hand with the Dominicans in the matter of Scholastic teaching as against the Franciscan and Augustinian schools; it was therefore natural that in the sixteenth century they should maintain their old allegiance as against the Jesuits. Consequently they made strict adherence to Thomism their fundamental principle, and carried it out with greater consistency than probably any other commentators of the neo-Scholastic period. Although the names of the several contributors to the three courses are on record, their works must not be taken as the views or utterances of individual scholars, but as the expression of the official teaching of the order, for no question was finally disposed of without being submitted to the discussion of the whole college, and in case of difference of opinions the matter was decided by vote. By this means such uniformity and consistency were obtained that it could be claimed that there was not a single contradiction in any of these immense works, although nearly a century elapsed between the publication of the first and the appearance of the final instalment. At the beginning the lecturers contented themselves with writing their quaterniones, many of which are still extant. But at the beginning of the seventeenth century the publication of a complete course was decided upon. The "Logic", written by Diego de Jesús (b. at Granada, 1570; d. at Toledo, 1621) appeared at Madrid, 1608, and was re-written by Miguel de la SS. Trinidad (b. at Granada, 1588; d. at Alcalá, 1661), in which form it was frequently printed in Spain, France, and Germany. Nearly all the remaining philosophical treatises were the work of Antonio de la Madre de Dios (b. at Léon, 1588; d. 1640). The whole work was then re-cast by Juan de la Anunciación (b. at Oviedo, 1633; general from 1694 to 1700; d. 1701), who also added a supplement. It appeared at Lyons in 1670 in five quarto volumes, under the title, "Collegii Complutensis Fr. Discalc. B. M. V. de Monte Carmeli Artium cursus ad breviorem formam collectus et novo ordine atque faciliori stylo dispositus". It superseded all previous editions and various supplements, such as the "Metaphysica in tres lib. distincta" (Paris, 1640) by the French Carmelite, Blasius à Conceptione. Antonio de la Madre de Dios laid the foundation of the dogmatic part of the Salmanticenses by publishing, in 1630, two volumes containing the treatises "De Deo uno", "De Trinitate", and "De angelis". He was succeeded by Domingo de Sta Teresa (b. at Alberca, 1600; d. at Madrid, 1654), who wrote in 1647 "De ultimo fine", "De beatitudine, etc.", and "De peccatis". Juan de la Anunciación, already mentioned, contributed "De gratia", "De justificatione et merito' "De virtutibus theologicis", "De Incarnatione", "De sacramentis in communi", and "De Eucharistia". He left the first volume of "De pœnitentia" in manuscript. It was revised and continued by Antonio de S. Juan-Bautista, who, dying at Salamanca in 1699, was unable to carry it through the press. The work was therefore completed by Alonso de los Angeles (d. 1724) and Francisco de Sta Ana (d. at Salamanca, 1707). This last volume, the twelfth, appeared in 1704. The Salmanticenses have ever been held in the highest esteem, particularly at Rome where they are considered a standard work on Thomistic scholasticism. A new edition, in twenty volumes appeared in Paris as late as 1870-83. An abridgment (two large volumes, in folio) for the use of students was published by Pablo de la Concepción (general from 1724 to 1730; d. at Granada, 1734).

The moral theology of the Salmanticenses was begun in 1665 by Francisco de Jesús-Maria (d. 1677), with treatises on the sacraments in general, and on

baptism, confirmation, the Eucharist, and extreme unction. The fourth edition (Madrid, 1709) underwent considerable revision on account of the new Decrees of Innocent XI and Alexander VII. It was augmented by a disquisition on the "Bull Cruciata" of José de Jesús-Maria, published by Antonio del SS. Sagramento. Andrés de la Madre de Dios (d. 1674) wrote "De sacramento ordinis et matrimonii" (Salamanca, 1668), "De censuris", "De justitia", and "De statu religioso", with all cognate matters. Sebastian de San Joaquin (d. 1714), the author of two volumes on the Commandments, did not live to see his work through the press. Hence it was completed and published by Alonso de los Angeles, who had also put the last hand to the course of dogmatic theology. St. Alphonsus Liguori esteemed the moral theology of the Salmanticenses; he nearly always quotes them approvingly and follows their lead, though on rare occasions he finds them somewhat too easy going. Lehmkuhl complains that they are not always accurate in their quotations. HENRICUS A SS. SACRAMENTO, Collectio scrip. ord. carmel. ezcalc. (Savona, 1884), passim; HURTER, Nomenclator. B. ZIMMERMAN.

Salmas, a Chaldean see, included in the ancient Archdiocese of Adhorbigan, or Adherbaidjan; we know several Nestorian bishops of the latter, from the fifth to the seventh centuries (Chabot, "Synodicon orientale", 665), and in the Middle Ages (Le Quien, "Oriens christianus", II, 1283), also some Jacobite bishops (Le Quien, op. cit., II, 1565). At back at least to the end of the eighteenth century a date which is not quite certain, but which goes (Guriel, "Elementa linguæ chaldaica", Rome, Adherbaidjan formed one with that of Salmas, and 1860, p. 206), the Chaldean Catholic Archdiocese of since then it has continued to exist. The diocese contains 8000 faithful, 10 priests, 13 parishes or stations, and 12 churches or chapels. The seminary is at Ourmiah; the Sisters of Charity direct the primary schools. The town and Province of Salmas orchards, and vineyards. in the Persian Adherbaidjan are rich in marble, Revue de l'Orient Chrétien, I, 450; Miss. cathol. (Rome, 1907), 814. S. VAILHÉ.

Salmeron, ALPHONSUS, Jesuit Biblical scholar, b. at Toledo, 8 Sept., 1515; d. at Naples, 13 Feb. 1585. He studied literature and philosophy at Alcalá, and thereafter went to Paris for philosophy and theology. Here, through James Lainez, he met St. Ignatius of Loyola; together with Lainez, Faber, and St. Francis Xavier he enlisted as one of the first companions of Loyola (1536). The small company left Paris, 15 Nov., 1536, and reached Venice, 8 Jan., 1537, and during Lent of that year went to Rome. He delivered a discourse before the Holy Father and was, in return, granted leave to receive Holy orders so soon as he should have reached the canonical age. About 8 Sept., all the first companions met at Vicenza, and all, save St. Ignatius, said their first Mass. The plan of a pilgrimage to the Holy Land was abandoned. Salmeron devoted his ministry in Sienna to the poor and to children. On 22 April, 1541, he pronounced his solemn vows in St. Paul's-Outside-the-Walls, as a professed member of the newly-established Society of Jesus. The autumn of that year, Paul III sent Salmeron and Broët as Apostolic nuncios to Ireland. They landed, by way of Scotland, 23 Feb., 1542. Thirty-four days later they set sail for Dieppe and went on to Paris. For two years Salmeron preached in Rome; his exposition of the Epistle to the Ephesians thrice a week in the church of the Society effected much good (1545). After preaching the Lent at Bologna, he went with Lainez to the Council of Trent (18 May, 1546) as theologian to Paul III. The Dogma