SAINTS' DAYS-SAINT SERVAN.

The

times in private congregations, and finally, if all appears satisfactorily established, in a public congregation, by which the decision is made known to the pope. Should the decision be approved by the pope, the solemnisation is proceeded with. solemnity takes place in the Vatican Church. The cardinal prefect of the congregation of rites hands the pope's brief to the cardinal, arch-priest of the Vatican, by whom it is read; the Te Deum is intoned; the image of the beatified individual is uncovered, to receive the veneration of the assembly; high mass, with the Collect, in his honour, is sung; and in the afternoon the pope goes solemnly to the church to pay reverence to the image. The procedure, in case of a martyr, is somewhat different. In both, however, the process is but preliminary to the solemn canonisation. The effect of the latter comprises (1.) a declaration that the canonised person is to be recognised as a saint throughout the entire church; (2.) that he is to be invoked in the public prayers; (3.) that churches and altars may be erected in his honour; (4.) that he may be invoked in the mass and public service; (5.) that a festival may be celebrated in honour of him; (6.) that his image may be set up in public; and lastly, that his relics may be preserved and publicly honoured. The solemnity of canonisation, which is preceded by a new inquiry similar to that of the beatification, and a new judgment of the congregation of rites confirmed by the pope, is one of the most gorgeous in the entire ceremonial of the Roman Church. It takes place in the Vatican Church (St Peter's), and is generally attended by a large assembly of bishops from various parts of the church. In many respects it resembles that of the beatification, but its distinctive characteristic is the solemn publication, by order of the pope in person, after the hymn of invocation of the Holy Ghost has been sung, of the decree of canonisation. This is followed by mass, also celebrated by the pope in person, and sometimes by a homily of the pope in honour of the newly canonised. The Church of St Peter's is specially decorated at a vast cost for the ceremonial, and the entire expenditure on such occasions has been estimated at not less than £20,000. Roman Catholics hold that in such decrees the judgment of their church is infallible; and to deny that any particular canonised individual is really a saint, is held to involve, if not actual heresy, at least a grievous act of contumacy against the faith of the church. On the doctrine of saint worship, see Invo CATION OF SAINTS; and on that regarding the honour paid to relics of saints and martyrs, see RELICS.

examples, as may be seen in the letter of the Church of Smyrna on the martyrdom of Polycarp, of such judgments as to individuals were in the case of the martyrs. Altars were erected at their tombs, and the people assembled for worship on the anniversary of their martyrdom. Even then, however, the letters of St Cyprian (Epp. 37 and 39) shew that caution was observed by the bishops to guard against the recognition of undeserving individuals. The honours of the martyrs, even before the age of persecution had passed, were extended to confessors of the faith, and eventually to all who were eminent for holiness of life, and especially to those who obtained the reputation of performing miracles. The names of those who were so honoured were placed in the register (or diptych) of each church. It was not, however, till a comparatively late period that a regular form of procedure was established in the Roman Church for the purpose of testing the claim of individuals to the authentic reputation of sanctity. From the 4th c. downwards, examples of reference to Rome-as, for instance, in the Acts of Virgilius, Bishop of Trent-are cited by Catholic writers. But the first recorded example of a solemn and public decree is in the case of Ūdulric or Ulric, Bishop of Augsburg, to whom the honours of sanctity were adjudged by Pope John XVI. (see Hardouin, Concil. VI. P. I., p. 727) in the end of the 10th c. (993). Since that time the procedure of the Church of Rome as to the public recognition of the saints has been matured and methodised. It consists of two stages, that are called respectively Beatification' and 'Canonisation.' The former is but a preliminary process, and consists in a declaration by the pope that the 'beatified' person is entitled, by reason of his (or her) eminent virtues, attested by miracles, to be regarded as a saint, and as such honoured and invoked. This authorisation, however, is not in beatification extended to the entire church, but is always limited to a particular church, or province, or religious order; and the nature of the honours permitted to be paid to the beatified person is strictly defined either by the terms of the decree, or by local usage, if such have already existed. But although the effect of a decree of beatification is less comprehensive than that of the subsequent and final declaration in canonisation, the preparatory inquiry is in all substantial particulars the same. The details of both are explained at great length and with curious minuteness by the learned Pope Benedict XIV. (Lambruschini) in a special work on the subject, which has the further interest of containing as an appendix the minutes of the entire SAINTS' DAYS, days set apart in honour of proceedings in the canonisation which took place during his own official connection with that from the times of persecution, when the people particular saints and martyrs. particular saints and martyrs. The practice dates department. The inquiry in both procedures is conducted by the congregation of cardinals, called the anniversary of the martyrdom. In the multiwere wont to assemble at the tombs of martyrs on the Congregation of Rites, and consists first in an examination of the writings (if there be any) of the fixed for each saint or martyr became necessary. plication of such celebrations, a record of the days individual, then of the holiness of his life and con- This was called calendarium. The days so appointed versation, and finally of the miracles alleged to were celebrated with more or less solemnity, accordhave been performed by him in life, or obtained ing to the dignity of the saint, or the degree of through his relics and intercession after death. devotion with which he was regarded. In some Two such miracles at least must be established by cases the saint's day was kept as a holiday of obliwhat is considered satisfactory evidence. Upon all these points sworn depositions are required, and all be done. Other days are of various minor degrees gation, in which no servile work was permitted to are subjected to a most rigorous scrutiny, in which of solemnity, and are called double (greater or the office of impugnant is discharged by an advocate lesser), semi-double, and simple, from the peculiar called Promotor Fidei, and popularly nicknamed form of the office set apart for each. In particular the Devil's Advocate, his duty being to raise every countries, provinces, dioceses, or parishes, the lay possible difficulty in the way of the acceptance of the of the patron saint is specially celebrated; and in evidence of sanctity. This inquiry is generally a all churches the festival of the saint to whom the very protracted one; and after it has been com- church is dedicated. pleted, and its results recorded in writing, the acts are submitted to the cardinals, who meet three

SAINT SERVAN, a seaport of France, in the

SAINT SIMON.

dep. of Ille-et-Vilaine, stands at the mouth of the distinguished himself on the day when Lord CornRance, opposite St Malo (q. v.), to which there is wallis surrendered at York (17th September 1781) with communication by land at low-water. The harbour, all his forces. Captured by the British on his return called Port Solidor, is secure, S. S., which is frequently spoken of as a suburb of St Malo, is much frequented as a watering-place, and carries on ship-building and considerable commerce, especially in timber. Pop. 12,709.

home, he was taken to Jamaica, where he remained till the peace in 1783 restored him to liberty and France. But the monotony of garrison life did not suit his restless and impatient spirit, and in 1785 he quitted the service, and travelled in Holland and Spain, SAINT SIMON, LOUIS DE ROUVROI, DUC DE, such as connecting Madrid with the sea by means busying himself with various industrial schemes, whose family claimed to be descended from Charle- of a canal, and introducing diligences into Andalusia magne, was born in January 1675. After receiving the latter of which proved successful. The great a careful education under the superintendence of revolution found in him-noble though he was—an his mother, he entered the army in 1693, but considering his promotion not equal to his deserts, he enthusiastic disciple, and he voted in his patrimonial resigned his commission in 1702, and devoted the canton for the abolition of titles of nobility, but did remainder of his life to a sort of court statesman- not take any part in the political events that folremainder of his life to a sort of court statesman-lowed. His energies were devoted to matters more ship. S.'s position was as singular and as anoma- profitable than patriotic-viz., the purchase of conlous as his character. Profoundly ambitious, his pride was yet greater than his ambition. His ideas doubtful that when France was labouring in the fiscated property-and it is unhappily not at all of aristocratic rights and privileges were perhaps agony of a mighty struggle after new life, S. was more outrageously fanatical than any ever entertained in modern ages; and the whole aim of his consumed by an ignoble passion for enriching himlife was to nullify the influence of the parliament, observed, it was necessary that he should acquire self. But then, as his disciples have naïvely and to place the government of France in the hands of the grands seigneurs the great territorial lords. himself satisfactorily to ideas. It was during the a fortune in order that he might be able to devote The middle class he abhorred; and the rise to dis- revolution, and while suffering a temporary impriThe middle class he abhorred; and the rise to distinction of any one belonging to that order any sonment in the Luxembourg, that visions of a new novus homo, tortured his patrician soul almost social system, based on scientific principles, and not beyond endurance. We have not space (nor would it be worth our while, if we had) to recount his on political conventionalities, first unfolded themit be worth our while, if we had) to recount his selves before his ardent imagination. His ancestor career of haughty and insolent conspiracy against Charlemagne appeared to him one night in a the political rights of commoners, which marks him out as the most thoroughgoing oligarch in principle dream, and said: Depuis que le monde existe aucune of whom we have any record. During the latter famille n'a joui de l'honneur de produire un héros part of Louis XIV.'s reign, and the regency of the et un philosophe de première ligne. Cet honneur était Duke of Orleans, he enjoyed much consideration, réservé à ma maison. Mon fils, tes succès comme and his aristocratic policy more than once enjoyed philosophe égaleront ceux que j'ai obtenus comme militaire et comme politique. S., though now 38 a temporary triumph; but with the accession to the regency of the Duke of Bourbon he fell into dis- years of age, commenced to study science,' of which regency of the Duke of Bourbon he fell into dis- he was as yet quite ignorant. The plan he adopted grace, and withdrew from public life. He died at Paris, 2d March 1755. S.'s last last years was pleasant and ingenious. He took a house oppo years were occupied chiefly in the composition of his famous site the Ecole Polytechnique, and invited to his table Mémoires, a work of incalculable historical value. the professors of mathematics, of physics, and of Though the style is far from faultless, it so admir astronomy, from whose lips-in the intervals of their ably expresses the meaning of the author, that one feeding he acquired the necessary information. would not wish it other than it is. The Euvres Then he changed his lodgings, and fixed himself Complètes de Louis de Saint Simon appeared at near the Ecole de Medicine, where, pursuing the Strasburg in 1791, in 13 vols., but the best edition from them something of the structure of organised same method with the physiologists, he learned is that of M. Cheruel (20 vols. Paris, 1856, et seq.). bodies. In 1801, he married, and threw open his See A. Lelèvre Pontalis, Discours sur la Vie et les salons to all the savans and artists of Paris; but Euvres de Saint Simon (Paris, 1855). his lavish hospitalities-prodigalities, perhaps, they SAINT SIMON and SAINT SIMONIANISM. ought rather to be called-soon dissipated the CLAUDE HENRI, COMTE DE SAINT SIMON, a French fortune he had amassed during the revolution. social philosopher, founder of the sect named after Meanwhile a notable social idea seized him. him, Saint Simonians, belonged to a different Hearing that the husband of Madame de Stäel branch of the same family as the preceding, and had just died, he resolved to marry the widow, was born at Paris, 17th October 1760. Although whom he considered to be the only woman fit destined to become the propagator of the most to associate with him in his great project for the revolutionary and democratic ideas of modern times, regeneration of society. To be sure there was a he was reared in a perfect hotbed of aristocratic little impediment in the way-viz., his being already prejudice. Nevertheless, from his earliest years, married; but in France there is never any difficulty S. exhibited a decided hostility to the established in getting a divorce; and S. was soon as good system of things, mainly, however, it would seem as a bachelor again. Betaking himself to Coppet, (according to the anecdotes in vogue) from a certain he unfolded his plan to the lady, and begged puerile vehemence and obstinacy of nature. He was her concurrence, urging his suit (it is said) by cursed, moreover, with a precocious vanity. What the most impressive considerations: Madame, vous are we to think of a lad scarcely 16 giving his servant orders to rouse him every morning with such a flattering summons as Levez-vous, Monsieur le Comte, vous avez de grandes choses à faire, especially when, in point of fact, he had nothing to do? S. was pretty well educated in philosophy, like most of the young nobles of his time, and had D'Alembert among others for his tutor. At 18 he entered the army, served in America, and

êtes la femme la plus extraordinaire du monde comme j'en suis l'homme le plus extraordinaire; à nous deux nous aurions, sans doute, un enfant plus extraordinaire encore. Madame de Staël, however, declined to further the philanthropic projects of S. in the way he wanted, and the reformer-now beginning to be in straits-published at Geneva a Lettre d'un Habitant de Genève à ses Contemporains (1803), in which he proposes (among other things)

SAINT THOMAS-SAINT VINCENT.

its grand principle, 'Love one another,' it derives the proposition, that 'religion ought to direct ail the social forces towards the moral and physical amelioration of the class which is at once the most numerous and the most poor.' From this premiss is deduced the idea of a social hierarchy based on capacity and labour-the new spiritual church comprising all functions and professions, sanctifying science and industry, regulating vocations, fixing salaries, dividing heritages, and taking the best measures to make the labours of each conduce to the good of all. S. did not live to carry out his principles in detail as far as they would have logically carried him, dying on the 19th May 1825; but in the writings of Comte we find the legitimate terminus and result of his sweeping speculations. Much in the character and system of S. is unquestionably false, exaggerated, and even laughable, but the man who reckoned among his disciples names like MM. Augustin Thierry, Auguste Comte, Olinde Rodrigues, Bailly (de Blois), Léon Halévy, Duvergier, Bazard, Enfantin, Cerclet, Buchet, Carnot, Michel Chevalier, Henri Fournel, Dugied, Barrault, Charles Duveyrier, Talabot, Pierre Leroux, Jean Reynaud, Emile Péreire, Félicien David, Saint Cheron, Guéroult, Charton, Cazeaux, Dubochet, and Stéphane Mony-is one whom posterity will not willingly forget.

The

SAINT THO'MAS, one of the Danish West Indian Islands, forms one of the group of the Virgin Islands (q. v.), and lies 38 miles east of Puerto Rico. Area (official statement), 25 sq. m.; pop., 15,500. The surface is hilly and the soil poor. Water is exceedingly scarce; the chief town of the island, Charlotte Amalie (q. v.), being dependent for its supply upon tanks of collected rain-water. cultivation of vegetables, grass, and a small quantity of cotton, employs the scanty rural population; but the products are small, and nothing is exported. In 1863, 751 British vessels, including schooners and sloops, and carrying 95,819 tons, arrived at the island. The value of manufactured and other goods imported from Great Britain in 1866 was about £700,000. The port, Charlotte Amalie or St Thomas, is a station for steam-packets, and is an important entrepôt of West Indian produce. The proposed sale of St T. to the United States in 1868 was not consummated.

that there should be an annual subscription for the benefit of men of genius-mathematicians, physicians, chemists, physiologists, litterateurs, painters, and musicians-that spiritual power should be in the hands, not of the clergy, but of savans, and temporal power in the hands of the landed proprietors, while the privilege of choosing chiefs of humanity' should belong to everybody; finally, he asserts that religion is only a human invention. S.'s proposal (so obstinately prejudiced are men against what is right) was not adopted-was not even noticed, either by 'men of genius' or others, and in the course of a few months he was glad to accept the office of copyist at the Mont-dePiété. Even this humble means of making a livelihood he had to resign from ill-health, and he would probably have died of starvation had he not fallen in by chance with an old revolutionary friend called Diard, who took him into his house and furnished him with means to publish one of his most important works, the Introduction aux Travaux Scientifiques du Dix-neuvième Siècle (Par. 1807). The death of Diard, in 1810, once more plunged S. into misery. Soon after, we find him writing to Lacépède, Cuvier, Degérando, Cambacérès, &c., in this style: Monsieur,' soyez mon Sauveur, je meurs de faim Depuis quinze jours, ie mange du pain et je bois de l'eau; je travaille sans feu et j'ai vendu jusqu'à mes habits pour fournir aux frais des copies de mon travail. There is nothing ludicrous here it is the plain unaffected agony of utter want. In 1812, his wretchedness came to a crisis; he left Paris, betook himself to Peronne, where he fell dangerously ill, but recovered through the attentions of his family, who now settled a small pension on him; he then returned to Paris. After the Restoration, he began-in spite of his extravagant vanity-to reap the never-failing reward of enthusiasm and perseverance-a crop of disciples. Of these the most distinguished was Augustin Thierry, who assisted him in the redaction of his Réorganisation de la Société Européenne a work intended to demonstrate the inutility of the Congress of Vienna, and the incapacity of all mere political congresses to establish a durable peace. He proposes the institution of a European parliament, having the right to arbitrate in cases of difference among the various nations, and adds that the first step towards the reorganisation of Europe is the union of France and England. In 1817-1818, he published L'Industrie, ou Discussions Politiques, Morales, et Philosophiques, partly written by himself and partly by his disciples. The third volume is the work of the celebrated Auguste Comte (q. v.). By this and other literary enterprises S. had exhausted all his funds, and as he saw no prospect of getting any more, he resolved to commit suicide, and actually discharged a loaded pistol at his own head (9th March 1823), which, however, only deprived him of an eye, and not of life. The last, SAINT VINCENT, one of the British islands and by far the most remarkable work of S., is his in the West Indies, 90 miles west of Barbadoes, Nouveau Christianisme (Par. 1825), which contains at the mouth of the Orinoco. Area, 131 sq. m. his final and matured convictions. According to pop. (1861) 31,755, of whom 2347 were white, 6553 him, Christianity has been diverted from its original coloured, and 22,855 black. The island is one of design. Progressive by nature, and meant to be the most beautiful of the group to which it modified by the changing circumstances of times belongs. It is traversed from north to south by and countries, it has been stiffened into unalterable a chain of volcanic mountains, which rise in the dogmas by ecclesiastical conclaves. The clergy, volcano called the Souffrière to the height of 3000 whose mission is to instruct, are ignorant of the feet. Many of the valleys are fertile, and the thoughts and manners of modern times, and have shores are rich and productive. About 2-5ths of exhibited a complete and deplorable incapacity. the entire area, or 35,000 acres of the 84,000, are Protestantism is no wiser than Catholicism. It has under cultivation. Much rain falls, often to the set its face against the fine arts, and has shewn a serious injury of the crops and of the roads, but the cruel and fatal indifference to the physical ameliora- climate is nevertheless healthy. In 1860, the island tion of the poor. But genuine Christianity embraces contained only 31 schools, attended by 2189 scholars, in its corsideration all the needs of humanity. From and the standard of the morality, as well as of the

Area

SAINT THOMAS, an island off the west coast of Africa, in the Gulf of Guinea, belonging to Portugal, 260 miles south-west of Fernando Po. about 120 sq. miles. Of its inhabitants, 1000 are white and mulattoes, 2000 are free blacks, and about 10,000 are slaves. Sugar was formerly grown exten sively; coffee is now the chief article of export. The chief town is St Thomas or Chaves, a bishop's see, with about 4000 inhabitants, who live in miserable wooden huts, and few of whom can write or even read.

SAINT VINCENT S'AIVAS.

culture, of the inhabitants, was low. In the year 1868 the revenue amounted to £25,204, and the imports to £130,376. The exports in 1869, chiefly sugar, arrowroot, and rum, amounted to £283,387. In the year 1860, 702 vessels, of 39,296 tons, entered and cleared the ports, the chief of which, and the capital of the island, is Kingston (q. v.).

SAINT VINCENT, CAPE, in Portuguese Cabo da São Vicente, a promontory forming the southwestern corner of Portugal and of Europe, off which several important naval battles have taken place. On June 16, 1693, Admiral Rooke, with 20 English men-of-war, was here attacked by a vastly superior French fleet, and defeated with the loss of 12 menof-war, and 80 merchantmen which were sailing under his convoy; on January 16, 1780, Admiral Rodney here destroyed several Spanish ships; on February 14, 1797, the great battle of Cape St V., between 15 British line-of-battle and 6 frigates, under Admiral Jervis (afterwards created Earl St Vincent), and 27 Spanish line-of-battle and 12 frigates, resulted in the total defeat of the latter and capture of 6 of their largest ships (of which, however, 4 only were ultimately secured). The effect of this last victory was to frustrate the formidable Spanish-French scheme of invading England. The fourth naval fight off Cape St V. took place between the fleet of Queen Maria of Portugal, commanded by Sir Charles Napier (q. v.), and that of Dom Miguel, in which a portior of the latter was destroyed, and the rest captured, 5th July 1833.

SAINT VITUS DANCE. See CHOREA.

between S. and Athens subsequently gave rise to the idea of Athens having been colonised from it. Lepsius, Briefe, p. 12; Wilkinson, Modern Egypt, vol. i. p. 183; Herodot. ii. 28, 59, 169; Strabo, xvii. p. 801; Champollion, L'Egypte, ii. p. 219; Lettres, p. 50.

In

S'AIVAS is the name of one of the three great divisions of Hindu sects. See INDIA. The word designates the votaries of S'iva, and comprises different special sects, which varied in number at different periods of medieval Hinduism. To judge by the number of shrines dedicated to S'iva in his form as Linga, it would seem that the worship of this deity was the most prevalent of all the modes of adoration but these temples are scarcely ever the resort of numerous votaries, and they are regarded with comparatively little veneration by the Hindus. Upper India, the worship of S'iva has, indeed, never assumed a popular form. No legends are recorded of this deity of a poetic or pleasing character; the S., unlike the Vaishnavas, have no works in any of the common dialects, such as the Ramayan'a, the Varttâ, or the Bhaktamded; no establishments in Hindustan, like S'rînâth or Purî; and their teachers of repute, like S'ankara (q. v.), are too philosophical and speculative to be really popular. The worship of S'iva seems, therefore, to have been, from a remote period, more that of the learned and speculative classes, than that of the masses of the people. In a renowned work called the S'ankara-dig-vijaya, or the victory of S'ankara over the world, composed by Anandagiri, one of the disciples of S'ankara, several subdivisions of the S. are named-viz., the S., properly so called-who wore the impression of the Linga on both arms-the Raudras, who had a trident stamped on the forehead; the Ugras, who had the drum of S'iva on their arms; the Bhaktas, with an impression of the Linga on their foreheads; the Jangamas, who carried a figure of the Linga on their head; and the Pâs'upatas, who imprinted the same symbol on the forehead, breast, navel, and arms. The present divisions of the S., however, are the following: the Dan'd'ins and Das'nami-Dandins; the Yogins; the Jangamas; the Paramahansas; the Aghorins; the Urdhabâhus; Âkâs'mukhins and Nakhins; the Gûdaras; the Rûkharas, Sûkharas, and Ûkharas; the Kârâlingins; the Brahmachârins; and the Nâgas.

SAIS, an ancient Egyptian city, called in the hieroglyphs Sa, and existing at the time of the old monarchy, was situated on the right bank of the Canopic branch of the Nile, in 31° 4 N. lat. It is at present called Sa el Hagar, or Sa of the Stone, from some modern stone buildings in the neighbourhood. There are, however, no remains of temples or palaces on the site; all that remains being a wall of unburnt brick 70 feet in thickness, perhaps the peribolos of the temple. Traces of the Temenos, 720 feet long, still exist, and of the citadel, but the temples and tombs which stood within the city walls have been completely stripped; many fine statues of basalt of the 26th or Saite dynasty, from this spot, being found in the different collections of Europe. S. gave its name to a nome, and also to two Egyptian dynasties, the 24th and 26th, founded by natives The Dan'd'ins, or staff-bearers, properly so called, of the city. The goddesses principally worshipped are the representatives of the fourth order, or there were Neith or Minerva, and Ceres or Isis. mendicant life, into which a Hindu is to enter after Neith was said to be the mother of the sun, and is he passed through the stages of a religious student, constantly called in the hieroglyphical legends the householder, and hermit. The Dan'd'in is distinmistress of S.; and an inscription in the temple of guished by carrying a dan'd'a, or small staff, with Neith is said to have declared of her, I am past, several projections from it, and a piece of cloth present, and future, no one has lifted my veil, dyed with red ochre-in which the Brahmanical the fruit I have brought forth is the sun.' At cord is supposed to be enshrined-attached to it. S. there was also a sepulchre of Osiris. The tombs He shaves his hair and beard, wears only a cloth of the kings, contrary to Egyptian and resembling round his loins, and subsists upon food obtained the Greek custom, were within the walls. The ready-dressed from the houses of the Brahmans once tomb of Amasis consisted of a stone edifice with a day only, which he deposits in the small clay-pot columns, and a chamber with doors. S. was that he always carries with him. He should live important as a religious capital. Towards the alone, and near to, but not within a city; this decline of the monarchy, it rose to great latter rule, however, is rarely observed. splendour. The 26th dynasty transferred hither genuine Dan'd'in is not necessarily of the S'aiva the capital of the kingdom. Amasis transported sect; but those who worship S'iva, especially in his a monolithic shrine of granite from Elephantine form as Bhairava, or the Terrific, have, at the cereto S. after three years' labour, employing 2000 mony of initiation, a small incision made on the men in the undertaking. Solon and Pythagoras inner part of the knee, the blood drawn by this visited S., and Plato was instructed in its colleges. process being deemed an acceptable offering to the There seems to have been a considerable Greek god. The Das'nami-Dan'd'ins are included in this population in the city; but although S. continues class; but they admit none but Brahmans into their to be mentioned after the 26th dynasty, its body, and are considered to be the descendants of political importance then declined, and Memphis the original members of the fraternity, who refer became the seat of government. The intercourse their origin to the celebrated S'ankara or Sankard

The

S'AKA-SAKI