In the lack of a priestly caste, a sacrificial system was not nationalized. The legendary sacrifice of Agamemnon's daughter, Iphigenia, a favorite in literature, to appease the offended Artemis, only illustrates the barbarism of the primitive cult before it had been modified by the Hellenic spirit. According to the Spartans the human sacrifices originally offered to the goddess were abolished by Lycurgus, who substituted the flogging of youths. The Athenians used to practise human sacrifice at periods of national calamity, selecting for that purpose two from a number of criminals only kept for such a contingency, one for the men of the city and one for its women, who were both stoned to death outside the town to avert all danger. The Romans, always open to foreign religious influence, now the Etruscan, now the Greek, now the Egyptian, brought the conquered gods to Rome when they destroyed the cities of the enemy. In its earliest period when Fetichism developed into Animism, ritual played a great part in the Roman religion, and exactness was necessary in the character of the offerings male victims to male deities, and female to female divinities, white to the gods above, black to the gods below. Special gods demanded special sacrifices, but mere rustic deities were given milk and millet cake, not blood offerings. In later ages when Rome was transformed into a spacious empire religious cults were many and human sacrifices grew. In the Saturnalia at Rome a human victim was slain annually, until the practice of human sacrifice was wholly interdicted by Theodosius toward the end of the 4th century.

In the Old Testament. The sacrificial system as laid down in the book of Leviticus has aroused considerable inquiry and criticism. It has been assumed that the entire plan was adapted by the law-giver, at the divine command, to the character and condition of the Israelites, just emancipated from Egyptian serfdom, that it was a concession to their state of civilization at an era when cotemporary nations employed sacrifices as the expression of their sense of religion. But long before the Exodus data as to sacrifices abound in the Pentateuch. They are mentioned in connection with Cain and Abel, with Noah after the Flood, frequently with the Patriarchs. The offerings were vegetable or bloodless and animal or blood-giving, and in one instance Abraham's faith was tested when the command came to sacrifice his son. In those early ages, too, the altar was of earth or of unhewn stones and could be placed anywhere. Hence it was no sudden or startling innovation when Moses developed sacrifices, which in Egypt had been restricted to the paschal lamb, into a national religious system. The reform consisted in the limitation of sacrifice to a special place and to a special group of sacerdotal agents. According to the law the legal place for the offerings was "before the door of the tabernacle» (Ex. xi, 6), before Yhwh (Lev. iii, 1, 7, 12; ix, 2, 4, 5) and afterward in the Jerusalem Temple. The Biblical records disclose many violations of this law, which aroused the earnest rebukes of the prophets. Shiloh, Shechem. Mizpah, Gilgal, Hebron, Beer-Sheba, Beth El witnessed popular assemblies and sacrifices. Besides private sacrifices in individual homes, Solomon, not a priest,

offered oblations while kings, priests and a class of prophets disobeyed the law's injunctions and offered to foreign idols, not disdaining human victims. Nor did the genuine national prophets -men of the type of Isaiah, Micah, Amosshow enthusiasm for the sacerdotal worship so readily abused by the people and their leader. On the other hand, passages occur in the Psalms and prophets that allude to the reinstitution of the sacrifices which form so large a portion in Ezekiel's forecast (Ezek. xl-xlviii). It can thus be seen how difficult the subject from the historical point of view. Many theories have arisen in consequence, which fail to satisfy. The Mosaic system of sacrifice, as set forth largely in Leviticus, is clearly narrated. Divided into bloodless and blood-giving offerings, so far as their nature, vegetable or animal, is concerned, they are further classified, according to the occasion and the worshipper's feelings, into burnt-offerings, thank or praise offerings, sin or trespass, purifying offerings. They also could be regarded as voluntary or free-will, compulsory or obligatory offerings. Animal offerings were usually accompanied by libation of wine and a drink offering. While the sacrificial animals demanded were of the clean class, in the data some of the animals specified were not of that type, as bullock, ox, cow, calf, sheep, lamb, goat and kid were alike included. Fishes were wholly excluded: fowls, turtle doves and pigeons were acceptable under certain conditions, for example, from the poorer people. As for the bloodless sacrifice, these included flour, wine, oil, with frankincense and salt as additions; rarely honey and leaven were used. Animals to be sacrified were to be perfectmostly a male was required, none were to be less than seven days old, first born males to be killed within the first year, mothers and young not to be slain on the same day, some offerings to be more than a year old, the animal, too, was at times one that had done no work nor borne any yoke. First fruits offering of corn was to be of the finest quality. Before sacrifice

"sanctification" was necessary, through cleansing of the worshipper. As the blood represented the life or soul, the priest took special care to receive it and sprinkle it "round about on the altar" or on its parts. Certain oblations were eaten by the priests alone in the sanctuary's court; others by the priests and their families in any "clean" place; while the Israelite who offered had to eat his share, within an appointed and limited time, with his family and guests in the city where the sanctuary stood. This completes, without further particularizing, a summary of the Mosaic sacrificial system, whose ethical purpose was, as is proved by the Hebrew word for sacrifice, Korban, from the root "to bring near," to bring the worshipper or offerer in closer communication with the Almighty, the oblation or sacrifice evidencing his readiness to some loss and to show his sense of gratitude or penitence.

Rabbinical View.- With the final destruction of the temple and the passing away of the national sacrificial system, the early rabbis in their utterances emphasized the ethical spirit at the basis of the old order and told how the substitute for altar and offering was close at hand in the individual's daily life and character.

In this respect their view was that of the great national prophet leaders of Israel centuries before as well as that of the law itself. It must not be forgotten, also, that sins which concern persons and can be grouped largely under the heading of moral law "could not be atoned without proper restitutions," as Schechter notes in his Rabbinic Theology? (p. 196). The leading rabbinic authors unite in similar assertions. Maimonides, the most prominent rabbi of the Middle Ages, in his famous 'More Nebuchim,' shows how even sacrifices in their very nature were secondary as was declared repeatedly by the chief prophets, who laid more weight on inner than outward worship. The formalism of the law had its useful purpose but it was to be subordinated to character and good deeds. Prayer became equivalent to sacrifice. Even if the maimed and defective were rejected at the altar, the broken-hearted are accepted by God. The altar of the home is equal to the altar of sacrifice. "Dead bodies do not render unclean, nor does water make clean; it is the life that gives the real answer to the cry of religion" was the declaration in effect of Johanan ben Zakkai, in the era of reconstruction after the fall of Jerusalem. The entire trend of rabbinic thought to our day, with but few exceptions, in many an apt statement, anecdote or decision stresses the subordinate character of ritual sacrifices, which were a concession to their age, to pass away as the people grew in spiritual power, although the loss of national independence had to occur to instill the needed lesson.

The Germanic Tribes.- Sacrifices formed a central institution among the early Germans and offerings varied from a gift of milk or flesh or grain carried out to a grove or set in the house corners to human sacrifices. After harvest certain animals were slain and a great feast was celebrated, while the priest swept out the temple precincts with the sacred broom, being careful not to breathe, while within, running outside to draw a fresh breath. Prayers were recited for a bountiful crop, as a great cake was laid upon the altar. In family worships, offerings of milk, honey, fruit and flowers were made. Blood was "the savor and charm" of sacrifice which was conducted with much pomp. It was caught in vessels or in a pit as the victim was led thrice about the altar and killed by the altar stone, amid festal song, and was sprinkled over the sacred trees, altar and walls of the holy place. Entrails, heart, liver and lungs were devoted to the godsthe rest was devoured by the people. The favorite animal for sacrifice was the horse; ox, boar, ram and cock, all males, were also accepted, white animals being preferred, but black were also chosen. Human sacrifice, too, was not disdained. The chain of evidence reaches from Tacitus to the borders of the Middle Ages. "In old Scandinavian legend," according to Gummere, "the old ferocity lingered longest." Captives, criminals or slaves furnished victims for the sacrificial altar, as illustrated by the Viking practice to redden the keel, at the launching of the new ship, by the victim's blood. The marked love of human sacrifice is proved by the Cimbrians in Italy, the wholesale sacrifices among battling German tribes and the emphatic testimony of

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Tacitus in his 'Germania.' Gummere relates ('Germanic Origins,' p. 464) that in 1843 when a new bridge was to be built at Halle, the people vainly insisted that a child should be walled into it to insure good luck.

In Other Lands.- How the Gauls favored human sacrifice is shown by Julius Cæsar who writes "heaped mounds” would be met in Gaul, which were places of sacrifice. A huge image in the form of a man or a deity would be erected all hollow within, into which human victims would enter and then be set on fire. In Africa in the last century a king of Ashanti, wishing to secure the favor of the gods for his palace, had 200 girls put to death and their blood mixed with the mortar for the new edifice. In Mexico where human sacrifices were very common the rain god was propitiated by the sacrifice of children and to ensure a good harvest men and children were sacrificed to the spirit of corn. A certain mimicry of sacrifice is illustrated by the Mexican offering of a puppet of dough in the form of a man, while the maiden sacrifice to the Nile was an image of mud formed on the banks of the river. Not many years ago hundreds of human victims were offered on the west coast of Africa, where various forms of sacrifice existed. Among the American Indians sacrifices were not so common - the Pawnees and the Iroquois were addicted to such practices. Some curious resemblances to the Mosaic sacrificial systems have been found in the religious customs of the Aztecs and Latin-American races in general.

Kinds of Sacrifice.-A number of recent scholars, taking the initiative from Robertson Smith and Wellhausen, trace sacrifice to primitive forms of religion, connected closely with totemism, although it is difficult to derive what appears to be a universal tendency from so narrow an origin. In the evolution of sacrifice, they distinguish various kinds, for instance, the communal, where a festal meal is shared in common by the god and the worshipper; the honorific, which consists of gifts and libations in honor of the god as if he were an earthly ruler; the piacular, when with consciousness of having done wrong and having brought upon oneself some stain or reproach, an offering is made to atone for the wrong or to cleanse from the impurity, as if the gods were estranged and angry; the mortuary, where, after a death, offerings, especially of human beings, are made as guides or companions in the other world, or as furnishing strength to the dead by the blood of the victim; human, as in primitive cults when human victims are offered to rivers, in the redemption of the first born and as proved by the early law of blood revenge. theories, however, are hardly held as convincingly as a few decades ago. The scattered evidence in their favor is not always trustworthy and may be at times susceptible of other meanings.

Such

Bibliography.- Brinton, D. G., 'Religion of Primitive Peoples' (1897); Cushing, F. H., 'Zuni Tales (1902); Frazer, The Golden Bough'; Farnell, 'Cults of the Greek States'; Hoffman, 'Leviticus) (Berlin 1905); Jastrow, M., The Study of Religion' (1901); Lang, 'Myth, Ritual and Religion' (1899); Müller, Max, 'Hibbert Lectures on the

Origin and Growth of Religion as illustrated by Religions of India' (1898); Reinach, S., Orpheus, a General History of Religion' (London and New York 1909); Smith, Robertson, Religion of the Semites (1894); Spencer, Herbert, Principles of Sociology' (part 1, xix, 1889); Trumbull, The Blood Covenant' (1885); Tyler, Primitive Culture' (1891); Westermarck, 'Origin of Moral Ideas'; Zimmern, Beiträge zur Kenntniss der Babylonischen Religion) (1896).

ABRAM S. ISAACS, Late Professor of Semitic Languages, New York University.

SACRILEGE, the act of violating or profaning any sacred thing or any place that has been dedicated to the service of God, as a church or a chapel; in popular usage it means breaking into a place of worship and stealing therefrom. Another meaning of sacrilege is the alienating to laymen or to common uses, of what has been dedicated, appropriated or consecrated to religious persons or purposes. As thus understood, sacrilege is an offense triable by ecclesiastical courts. In the Roman law robbery of churches was, under the Justinian Code, punishable with death. It was formerly a capital crime in English common law also, but by the statutes 24 and 25 Victoria burglary of churches is treated simply as burglary, and theft of sacred things from sacred places as larceny. Neither in the statutes of the United States nor in those of any of the individual States of the Union is sacrilege treated as a crime in any way different from common burglary or larceny. Consult Spellman, The History and Fate of Sacrilege.'

SACRISTAN, the original of the name "sexton," which is an abbreviation of sacristan, the former title being still retained in some churches. The sacristan is an officer in a church whose duty it is to take care of the church and all belonging to it, the sacred vestments and utensils, etc., and to prepare whatever may be required for the sacred offices.

SACRISTY, in the ancient Church a building attached to the basilica and consisting of three parts: (1) The reception-room, in which the bishop was received by the clergy and also gave audiences. It was in this room at Milan that the Emperor Theodosius asked absolution of Saint Ambrose. (2) The sacristy proper in which the sacred vessels and vestments were kept for immediate use; here the officiating ministers robed themselves for divine service. (3) The chamber in which office books, vestments and church plate not in present use were kept. In many modern churches the sacristy is called the vestry, and consists of but one

room.

SACROBOSCO, săk-rō-bos'kō, Johannes de (John of Holybush, Holywood, or Halifax), English mathematician and astronomer: b. Halifax, Yorkshire; d. Paris, 1256. He entered the University of Paris in 1221, afterward becoming a professor there. His most celebrated work is a treatise, 'De Sphæra Mundi,' a paraphrase of a portion of the Almagest (q.v.), of Ptolemy (q.v.). It was printed in 1472, and was afterward frequently reprinted, with the additions of able mathematicians. He was also the author of a treatise, 'De Anni Ratione, seu

de Computo Ecclesiastico'; a work on arithmetic, bearing the title 'De Algorismo,' which is one of the earliest treatises on the subject in which the Arabic numerals are used. It was printed at Paris in 1498, with the 'Commentary of Petrus Cirvillus.'

SACRUM, the sacred bone (os sacrum), a compound triangular bone situated at the lower part of the vertical column (of which it is a natural continuation), and wedged between the two innominate bones so as to form the keystone to the pelvic arch. In man it consists of several vertebræ with their bodies and processes consolidated into a single bone. Its anterior surface is concave from above downward and from side to side. The posterior surface is convex, and presents in the middle vertical line a crest, formed by the fusion of the spines of the vertebræ, of which the bone is composed. The last sacral vertebra has, however, no spine, and the termination of the vertebral canal is here very slightly protected. In the female the sacrum is broader than in the male. The sacrum of man differs from that of the lower animals by its greater breadth in comparison with its length. See ANATOMY; OSTEOLOGY; PELVIS; SPINE.

SACY, sä-së, Antoine Isaac, BARON SILVESTRE DE, French Orientalist: b. Paris, 21 Sept. 1758; d. there, 21 Feb. 1838. Obtaining a thorough acquaintance with the Greek and Latin classics, he studied Hebrew, Syriac, Chaldee, Samaritan, and then Arabic and Ethiopic. To these he added a knowledge of the principal European languages, including Turkish. Later he mastered Persian. During the Revolution he withdrew to a short distance from Paris, and lived unmolested, though his attachment to monarchy was well known. In 1795, when the Convention established a school of Oriental languages, De Sacy was appointed professor of Arabic, and was allowed to retain this situation notwithstanding his refusal to take the oath to the new Constitution. Bonaparte made him professor of Persian in the College of France (1806), and afterward bestowed upon him the title of baron (1813). In 1808 he was elected by the department of the Seine into the legislative body; but took no part in the debates till 1814, when he voted for Napoleon's deposition. In 1815 he was appointed rector of the University of Paris, and shortly after member of the commission for public education. While officiating in these capacities he formed around him a circle of scholars, by which he became indirectly the teacher of all Europe. He took a prominent part in founding (1822) the Asiatic Society of Paris, of which he was president; and it was by his recommendation that professorship of Chinese, Sanskrit, Manchu and Hindustani were established in the capital. In 1832 Louis Philippe raised him to the peerage and made him, after Remusat's death, which took place in this year, conservator of the Oriental manuscripts in the royal library. Among his works may be mentioned Principes de grammaire générale' (1799); 'Grammaire Arabe (1810), and Chrestomathie Arabe' (1806); Expose de la religion des Druses' (1838); Calila et Dimma' (1816).

SADDLE, a seat for a horse's back, contrived for the safety and comfort of the rider. In early ages the rider sat on the bare back of

his horse, but in course of time some kind of covering was placed over the back of the animal. The modern riding saddle consists of the tree, generally of beech, the seat, the skirts and the flaps, of tanned pig's skin, and the construction and weight vary according to the purposes for which it is to be used. Among the varieties are racing saddles, military saddles, hunting saddles and side saddles for ladies. The name saddle is also given to a part of the harness of an animal yoked to a vehicle, being generally a padded structure by means of which the shafts are directly or indirectly supported. It is further applied to the support of a rod in machinery or of a spar of a ship.

SADDLE MOUNTAIN, Mass., the chief group of the Taconic Mountains, in the northern part of Berkshire County, four miles southeast of North Adams, and containing Greylock Mountain, the highest peak in the State, 3,535 feet in altitude.

SADDLE REEFS. During the process of folding an anticline the beds at the crest or apex of the fold sometimes tend to open or separate just as a pack of cards might do when bent sharply. If these openings become filled with mineral matter they form a special type of veins which are known as saddle reefs because of their saddle shape. Certain veins of the Nova Scotia gold field and of the Bendigo gold field in Australia are of this type.

SADDUCEES, a sect or party of the Jews during the last three centuries preceding the fall of Jerusalem and the end of the old Jewish state (70 A.D.). The history of the party and the facts as to its constituency, beliefs and practices are only imperfectly known. The statements in Josephus and the New Testament, cur most important evidence, are not altogether satisfactory. The New Testament writers may have been indirectly influenced by Pharisaic prejudice, while Josephus, writing to please and interest Greek and Roman readers, limits himself to a few somewhat general and not altogether consistent observations. In the New Testament the Sadducees are linked with the Pharisees as opponents of Jesus (Matt. xvi, 1, 6, 11, 12, etc.); they are said to have denied the resurrection of the body (Matt. xxii, 23ff and parallels), also the existence of angels or spirits (Acts xxiii, 8). As influential priests and members of the Sanhedrin the Sadducees officially opposed the early preaching of the Apostles (Acts iv, 1; v, 17). They sat side by side with Pharisees in the Sanhedrin or Supreme Council of Judaism (Acts xxiii, 6ff), although the two parties were hostile to each other.

Josephus (War,' ii, 8, 14; Ant,' xiii, 5, 9; 10, 5f; xvii, 2, 4; xviii, 1, 2f; xx, 9, 1) tells us that the Sadducees did not believe in

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fate (ie., Providence) nor in the immortality of the soul. They emphasized human free will and responsibility and were more austere and inclined to severity in judgment than were the Pharisees. They rejected tradition and held the written law alone to be authoritative. They belonged mainly to the more wealthy and aristocratic circles and were not influential with the mass of the people. Josephus, doubtless, knew more about the Sadducees than he set down in his writings. It must be remembered that the evidence of both Josephus and the New Testament holds good mainly for only the very last period of Jewish history when these Sadducees were only a shattered remnant of a once great and powerful party. There is no trace of any distinct parties in post-exilic Judaism until about 180 B.C. when the close contact with Hellenism_consequent on the Seleucid supremacy over Palestine, led to an ardent Hellenizing propaganda and consequently to a cleavage of the Jewish community into two factions, the conservative and the radical or Hellenistic. But it is a mistake to identify the Sadducees with the latter, who were willing to sacrifice even the law itself in favor of conformity to Greek ideas and practices. The conservatives stood for steadfast loyalty to the law and Jewish customs and prejudices. But within the conservative ranks - which comprised the majority of the people-two tendencies were operative. Some, with loyal acceptance of the law and reverence for it as the supreme religious authority, were content with the Law as written. They opposed an accumulation of traditional interpretation as authoritative. Dogmas not explicitly taught in the Law might be refused assent. On the other hand were those who sought to make the Law ever more comprehensive and universally applicable through exegesis or interpretation. Such interpretations became an ever-enlarging body of tradition as binding as the Law itself. This was the party of the Scribes - ardent students of the Law while the other tendency was mainly represented by the priests and aristocracy. The scribal position was essentially that Israel was fundamentally a church-a religious organization; the opposite position allowed full room for the conception of Israel as a political entity — a nation among the nations of the world. In the reorganization of the Jewish state under the Asmonean priest-princes (142-63 B.C.), the party of the scribes became definitely organized as the Pharisees. The group or party opposed to the Pharisees were known as the Sadducees, probably because so many of the Zadokites (ie., the priestly aristocracy, cf. Ezek. xliv, 15f.) were among its influential members. There is no evidence, however, that these were so strictly organized as was the case with the Pharisees (q.v.). In general, the Asmonean rulers were inclined to favor the Sadducees. The Pharisees thus became the party of opposition.

The non-priestly aristocracy also generally sided with the government, that is, were counted as Sadducees. The numbers of this generally patriotic, conservative party were sadly diminished in the civil strife preceding the Roman occupation (63 B.C.) and in the wars between Herod and Antigonus, the last Asmonean prince. Its representation in the Sanhedrin was duced and its hold on the people greatly dimin

re

ished. In Herod's later years the party seems to have bettered its condition but it never again recovered its earlier power and influence. As a party it ceased to exist with the fall of Jerusalem, 70 A.D., and the complete disorganization of Judaism that ensued. The view advocated above is somewhat different from the traditional one which takes the Sadducees to have been, as a party, somewhat irreligious, inclined to Hellenism, worldly and with little reverence for the Law and sacred things in general. That some Sadducees were such is probably true, but it certainly is not correct to so characterize the party as a whole.

The Sadduciac type of thought is represented in Jewish literature by such works as Ecclesiastes in the Old Testament, by Ecclesiasticus and 1 Maccabees in the Apocrypha, and possibly by the Testaments of the XII Patriarchs and the Book of Jubilees in the Pseudepigrapha. A most interesting Sadduciac work, hitherto unknown to modern scholars, was recently discovered in the Cairo genizah_by Dr. S. Schechter and published by him (Oxford 1910) under the title Fragments of a Zadokite Work. In this we have evidence of the existence of a reform party or sect within the Zadokite circle which originated about 200 B.C. and was still in existence, hoping for better things, as late as near the beginning of the Christian era, the date of the fragment.

Bibliography. Wellhausen, J., Die Phansäer und die Sadducäer' (Greifswald 1874); Schärer, E., Geschichte des júdischen Volkes im Zeitalter Jesu Christi (4th ed., Leipzig 1907); Bousset, W., 'Religion des Judentums (2d ed., Berlin 1906); Leszynsky, R., 'Die Sadduzäer) (Berlin 1912); Charles, R. H., 'Fragments of a Zadokite Work' (Introduction, Text and Notes, Oxford 1912); Moore, G. F., in Harvard Theological Review (1911, pp. 330377); Lauterbach, J. Z., in Studies in Jewish Literature, etc. (Berlin 1913).

EDWARD E. NOURSE, Professor of Biblical Theology, Hartford Theological Seminary.

SADE, Donatien Alphonse François, COUNT, popularly called the MARQUIS DE SADE, French libertine and novelist: b. Paris, 2 June 1740; d. Charenton, 2 Dec. 1814. From the age of 14 to 26 he was in active military service until his return to Paris in 1766 when his immoral life became notorious. At Aix in 1772 he received the penalty of death for an unnatural crime and for poisoning, but escaped to Italy. Returning to Paris in 1777, he was rearrested and jailed in Aix, but again escaped only to be recaught and finally committed to the Bastile where he killed time by writing lewd novels and plays. These include Justine' (1791); Juliette) (1792); 'Philosophie dansle boudoir (1793) and 'Les Crimes de l'amour' (1800). He had the temerity in 1803 to address a copy of 'Juliette' to Napoleon and was committed to the Charenton Lunatic Asylum where he had spent some time in 1789-90, and there he died. "Sadism," the diseased condition of sexual perversion with cruelty, is named after him.

SADHS, säds, or SAADHS, sä'äds, a Hindu sect which believes in one God, and teaches a pure morality. The sect was founded in 1658 A.D. by a man called Birbhan. They

have no temples, but assemble at stated periods in houses, or courts adjoining them. They are found chiefly in Farukhabad, Delhi, Mirzapore, etc.

SADI, să-de', or SAADI (MOSLEHEDIN SHIRAZI), Persian poet; b. Shiraz, about 1194; d. there, 1291 or 1292. After completing his studies and spending many years in travel, he settled in the neighborhood of Shiraz, where he enjoyed the favor of several Persian rulers. The Persians esteemed him exceedingly on account of his golden maxims, which they consider a treasure of true wisdom, and also on account of his pure, simple and elegant style. His works comprise (1) a collection (Divan) of lyric poems in the Arabic and Persian languages; (2) Gulistan (Garden of Roses'), a didactic work composed both of prose and verse, in eight books; (3) a work in verse, called 'Bustan' ('The Orchard'), containing a collection of histories, fables and moral instructions. The complete works of Sadi were published in Persian at Calcutta (1791-95). Graf has published translations from the 'Divan' in 'Zeitschrift der morgenländischen Gesellschaft,' and there is a German translation of the political poems by Rückert (with life of Sadi, 1894). There are editions of the 'Gulistan' by Sprenger (1851) and others, and among English translations are those by Eastwick (1880) and Ross (1823). The Bustan' has been edited by Graf (1858) and Rogers (1891), and translated into English by Davies (1883), and in part by Sir Edwin Arnold With Saadi in the Garden,' (1888). Consult Ouseley, 'Biographical Notices of Persian Poets' (1846).

NOT.

SADI-CARNOT, sä-dē kär-nō. See CAR

SADLER, săd'ler, Anna Teresa, Canadian writer: b. Montreal, Quebec, 1856. She has written much for the Roman Catholic press, and her published books include Ethel Hamilton, and Other Tales' (1877); (The King's Page' (1877); 'Seven Years and Mair) (1878); Women of Catholicity) (1885); 'The Silent Woman of Alood' (1887); Gems of Catholic Thought,' a compilation (1882), etc.

SADLER, or SADLEIR, SIR Ralph, English diplomatist: b. Hackney, 1507; d. Standon, Hertfordshire, 30 March 1587. He became the ward of Thomas Cromwell, was one of Henry VIII's principal secretaries of state and was appointed by Henry's will one of the council to assist the executors upon whom was laid the government of the country and the guardianship of young Edward VI. He went into retirement during Mary's reign, but emerged after the accession of Elizabeth, and became one of Cecil's agents, especially charged with negotiating Scottish affairs. In 1568 he became chancellor of the duchy of Lancaster and thereafter he was mainly occupied as one of the English commissioners to treat of matters relating to the queen of Scots. In 1580 he was for a time one of her guardians at Sheffield and Wingfield. His last mission was to James VI of Scotland in 1587 to endeavor to reconcile him to the execution of his mother. Consult Sadler's State Papers, with memoir and historical notes by Sir Walter Scott (1809).

SADLER, Reinhold, American legislator: b. Prussia, 10 Jan. 1848. He came to the United