MARSHAL LEROY DE, a brave French general, was born of poor parents at Paris in 1801. His fiery disposition made him an ardent soldier. He entered the Gardes du Corps at the age of ten. It is true that he soon afterwards became stage-struck, and played for several years in the suburban theatre of the Batignolles; but the revolutionary turmoil of 1830 once more roused his passion for military renown. Being engaged in the war of La Vendée, he fought his way rapidly towards promotion. He continued to rise after he went to Algiers in 1836. His valour at the siege of Constantine gained for him the decoration of the Legion of Honour. In every successive battle his sword achieved for him a higher position than he had held before. He was especially successful in 1851 in his expedition against the Kabyles. With little more than 6000 men he overran the whole of that savage district, and achieved one of the greatest campaigns ever carried out by his countrymen in Algeria. At length, on his return to France, he was taken into the confidence of Louis Napoleon, and made minister of war in 1851, and a marshal in 1852. He had hitherto appeared perhaps too much in the light of a reckless and not very scrupulous adventurer; but on the outbreak of the Crimean war the valour of Saint-Arnaud shone forth in a much clearer light. It had long been the desire of his heart to command the French eagles on a European field, and he was now eager to gratify it. The mark of death was already upon him, but he set out to the seat of war. His disease was stealthily making way when he landed at the Crimea; but he kept down every symptom of pain, and manned himself to lead his troops against the enemy. Accordingly, on the 20th of September, the day of the Alma, he mounted his horse with great difficulty, and amid the turmoil of battle showed all his former fire, energy, and decision. Even after the victory was gained his enthusiasm still continued to burn, and he wrote home despatches remarkable for the high tone in which he recounted the bravery of the English and French armies. It was not until the 27th that the disease mastered him, and forced him to resign his command. The end of Saint-Arnaud was now fast approaching. On the 29th of September he died at sea off the Crimea; and on the 19th of October he was deposited in the vaults of the Invalides with every mark of honour. The Letters of Marshal Saint-Arnaud have been published by his brother in 2 vols. 8vo, Paris, 1855.

SAINT-SIMON, CLAUDE HENRI, Comte de, founder of the sect which bears his name, was born of a family which claimed kindred with the old counts of Vermandois and the Emperor Charlemagne, on the 17th October 1760. His grandfather was the famous Duc de Saint-Simon, author of the Memoirs; but his father having lost his ducal designation, Claude Henri, although counting kindred with emperors, had to commence life among the lower grades of the French noblesse. Having received a solid education under the teaching of such men as D'Alembert, this youth, remarkable from the first for restless eccentricity, entered the American service as a French officer in 1777. Here he fought under Bouillé and Washington, and was made prisoner in 1782 with De Grasse. Returning to Paris in the following year he was made colonel of a regiment of Aquitaine. From his earliest recollection he had dreams of his future greatness, and his servant had been long instructed to awaken him with "Levez-vous, M. le Comte, vous avez de grandes choses à faire." After various unsettled wanderings in France and Spain, he at last came to the conclusion that something must be done for "the advancement of human civilization." He had reached nearly his fortieth year when he resolved to commence a thorough course of study preparatory to the inauguration of the new scheme which was troubling his brain. All he knew as yet was that it must be a "physico-political" reformation which he was to effect. He accordingly commenced a ten years' course of intellectual and practical study, to put himself thoroughly abreast of the knowledge of the world. Taking up his residence near the Ecole Polytechnique, and subsequently near the Ecole de Médecine, he began his "theoretical education." Here he studied the physical sciences, and acquainted himself with the whole field of physiological knowledge. This department completed, he entered upon his "experimental education." He now strove to realize "in his own person the whole range of human situations and emotions," to enable him the more fully to fraternize with humanity in every phase. He married; he gave dinners; he got up balls. He played; he drank; he debauched himself. Old age was artificially brought near; rosy youth was counterfeited by medicaments; contagious diseases were courted; and, in short, all the appliances of science and art were laid under contribution to the gratification of pleasure or the production of pain. All moral law was set at defiance, but Saint-Simon calmly took refuge in the plea, that the end justifies the means. Could not a man be permitted any amount of self-indulgence when he kept his eye steadily on the highest theoretical philosophy? For a man to seek self-indulgence through sheer love of pleasure, was one thing; for a man to court self-indulgence through pure love of experimental philosophy, was quite a different thing. The one was simply another name for perdition; the other was the high road to virtue. So reasoned Saint-Simon. He rose from the giddy whirl under which all this process of experimentalism had submerged him, just in time to discover that his money was all spent. He was now glad to accept a clerkship at L40 a year. Poverty stared him in the face; but the genius of his great mission beckoned him on. In 1812, when he had reached at once the brink of starvation and of fifty-two, he gave to the world his first publication. It bore the name of Letters from an Inhabitant of Geneva to his Contemporaries. In this work we discover the germs of his social philosophy, which, to say the least, were sufficiently shadowy. All men of thought were to form the spiritual order, all men of action the temporal order,—an adaptation to modern society of the mediæval distinction of the Romish Church. These Letters were followed up by an Introduction to the Scientific Labours of the Nineteenth Century. Startled by the novelty, and excited by the original views of these works, a few ardent youths began to gather round Saint-Simon, over whom the master exercised the fascination of an enthusiast. There were Olinde Rodrigues, Augustin Thierry, and Auguste Comte the well-known author of the Philosophie Positive. The Saint-Simonian school being thus inaugurated, the pupils began their tasks under the eye of their master. The Re-organization of European Society appeared in 1814, by Saint-Simon and Thierry; and in 1819 a small pamphlet called the Parabole, by the same authors. The doctrines promulgated in this brochure were subsequently elaborated in more formal works, particularly in the Catechisme des Industriels. Next appeared the Systeme de Politique Positive of Auguste Comte, afterwards developed into the Cours de Philosophie Positive of the same author. In that work Comte neglected too much the sentimental and religious elements for the taste of his master. Saint-Simon's work of reform succeeded very slowly; poverty still haunted him in his obscurity; the great master became tired of life, and attempted suddenly to blow out his brains. He had miscalculated upon his courage, for he only succeeded in getting rid of an eye. This occurred on the 9th of March 1823. Whether he continued to instruct his servant as to what he should call to his master each morning does not appear. He was probably content when the menial had announced the simple "Levez-vous." He was evidently much confused as to his own destiny; and indeed the gradual approach of that life-long hallucination of which Saint-Simon had been the dupe, now became more and more apparent. Paris continued scantily to supply his school with new pupils; and Bazard and Enfantin now sought the person of this industrious teacher. Whether or not the ideas of Saint-Simon had gained clearness and solidity by the recent opportunities which he had of gazing into the world of spirits, he at all events now announced it as his intention to leave his last bequest to the world in the form of a new religion. The Nouveau Christianisme, in 1825, contained an exposition of his great religious maxim, "Love one another." Everything both in substance and form connected with Christianity was destined to a progressive change; only this adage was to remain eternal and immutable. First came Catholicism; next came Protestantism; and lastly, men were to enjoy the mild sway of Saint-Simonianism. This revolution was to be effected by two principles—an end and a means; first, "The most rapid possible amelioration, physical and moral, of the condition of the class the most numerous and poor;" and the means of effecting this was, "To each man a vocation according to his capacity, and to each capacity a recompense according to its works." The last act of Saint-Simon's life was the organization of Le Producteur. This journal, afterwards to be conducted by Rodrigues, Bazard, and Enfantin, was to be the vehicle on which pure Saint-Simonianism was to be wheeled to the doors of the citizens of Paris. The master now, after much experience of ill-health, was to bestow his last instructions upon his pupils. They gathered round the couch of the dying man, when he addressed them as follows:—"It has been imagined," said he, "that all religion must disappear. But religion cannot disappear from the world; it can only change its form. Do not forget this; and remember that, in order to do great things, one must be enthusiastic." Simple words, and yet possessed of more truth than the speaker was aware of. He died on the 19th of May 1825, aged sixty-five years.

The subsequent history of Saint-Simonianism is curious. On the death of the master, M. Bazard announced himself as his successor, and began to lecture on his creed. Fresh pupils flowed in, and in a short time they formed themselves into a little church, which chose as its creed a mystical theosophy composed mainly of the more recondite doctrines of their deceased master. They dwelt together in the Rue Monsigny, and started a weekly journal called the L'Organisateur. On the establishment of the government of Louis Philippe, the sect made considerable progress. They gained an able coadjutor in Pierre Leroux, editor of Le Globe newspaper, by the conversion of whom they gained over the influence of this important journal as a vehicle for disseminating Saint-Simonianism. The result was an immense increase in their numbers throughout all parts of France, particularly among the young and well-educated. A schism soon occurred, however, among their leaders as to some peculiar points of doctrine, of which the most important was "the future of women." Enfantin wishing to proclaim the social equality of the sexes, the rest of the fraternity formally seceded. A government prosecution led to the dissolution of the Society of the Rue Monsigny, and Le Globe newspaper became defunct. Enfantin could not brook the idea of allowing Saint-Simonianism to die so cheaply; and he accordingly, with some forty adherents, retired to a country house in the neighbourhood of Paris, and instituted a sort of monastery, in which the duties of the devotees were divided between manual and intellectual labour. This institution was broken up, and Saint-Simonianism dispersed, by a public prosecution on the 27th of August 1832. Since that time the creed has become virtually extinct; but the Saint-Simonian notions still operate in French thought, and it is really astonishing to observe how strong a hold the system must have taken upon the minds of thinking men, when we find in so many public departments of the French state, the outgrowths of the industrialism taught by the descendant of the Vermandois.

SAINT-SIMON, Louis de Rouvroy, Duke, author of the celebrated Memoirs of the Court of France under Louis XIV. and his Successors, was born at Paris, of a family claiming kin with the old counts of Vermandois and the Emperor Charlemagne, in 1675. From his earliest years he was accustomed to the presence of royalty, having been presented at the font by Louis XIV. and by Maria Theresa of Austria. He embraced early the military profession, and served under the Marechal de Luxembourg in 1692, when he signalized himself by his valour at the siege of Namur and at the battles of Fleurus and of Neerwinden. The following year he rose to be captain and colonel; but was arrested in his military progress by the death of his father in 1693, who left him heir to his titles and his estate. Louis de Rouvroy, now Duke de Saint-Simon, exchanged the military attire for the dress of the diplomatist. In this new sphere he would have risen to distinction by the brilliancy of his talents, had not the native independence of his character interfered. The king, it is said, overlooked him; the royal councils were filled by meaner men; and the Duke de Saint-Simon occupied his time in secretly transferring to paper the characters of the court. This staunch aristocrat was a firm Jansenist, and looked with no favourable eye on the rise of Madame de Maintenon. He opposed the scheming Jesuits; he warned the populace against the financial projects of Law; he strongly advocated the claims of the Duke d'Orleans to the regency, and used all his efforts to counteract Cardinal Dubois. Such measures were calculated to elevate his name among the populace; but he was a French peer, and opposed to every plan of reform. Though supporting the regent, he was too independent a man to follow him servilely. In 1721 he performed a fruitless embassy to the court of Spain in support of the marriage of the Infanta with Louis XV., who was then a minor. On the death of Orleans and the ascension of Louis, this proud old aristocrat retired in disgust from the court, and occupied his remaining years in writing his Memoirs. He died at Paris on the 2d of March 1755.

These famous Memoirs, now known over the whole world, consist of a curious compound of history and biography, written in a somewhat rough style, but with great honesty of purpose, and with an exceedingly clear eye for truth. His vivid perception of character, his stores of illustrative anecdote, and his boundless detail of quaint and curious allusion, despite the strong prejudice of the author, constitute his book the most invaluable record of the life and manners of the age of Louis XIV. and of the regency. The family of the author obtained after his decease a lettre de cachet for the deposition of the original manuscript in the national archives, not judging it prudent to publish it while the characters it described were alive. After many ineffectual attempts to recover the MS., the Abbé Voisenon was commissioned by Louis XVI. to examine it. The work was retained; but the Abbé made large extracts and copies from it, which were afterwards surreptitiously got hold of, and printed in 7 vols. in 1788 and 1789. In 1791 Soulavie issued another edition, but still incomplete, in 13 vols. 8vo. In 1829-30, by order of Louis XVIII., the first complete edition was given to the world in 21 vols. 8vo. Another edition, in 20 vols. of superb typography, by M. de Chéruel, with an introductory notice by Sainte-Beuve of the French Academy, was published in 1856-57. Since then there have been numerous editions of this highly interesting book. An English translation of select portions of the Memoirs, by Bayle St John, was published in 4 vols. in 1857.

ST ANDREWS. See Andrews, St.

ST ANTONIO, one of the Cape de Verd Islands. (See Verde, Cape.)

ST CATHARINES, a town of West Canada, in the county of Lincoln, on a beautiful table-land above the valley traversed by the Welland Canal, 11 miles W. of Niagara, the county town. The surrounding country is so fertile as to have acquired the name of the Garden of West Canada, and the town is much resorted to during the summer. There are many elegantly fitted-up hotels here. Machinery and farming implements are extensively manufactured. Pop. about 6500.

ST GEORGE, one of the Azores. See Azores.

ST HYACINTH, a town of East Canada, in the county of the same name, on the River Yamaska, 30 miles E. by N. of Montreal, and 137 S.W. of Montreal. The Roman Catholic college, founded in 1812, occupies a fine stone building surmounted by a dome, and has beautiful grounds. The number of professors and directors is 23, that of students 343; and there is an excellent library of 7000 volumes. There are also in the town an episcopal palace, court-house, city-hall, and market. Public education and the relief of the destitute sick are provided for by schools and hospitals. Numerous manufactures are carried on, and the place is one of the most thriving commercial towns of Canada. Pop. about 5000.

ST IAGO, one of the Cape de Verd Islands. See Verde, Cape.

ST JOHN'S, New Brunswick. See New Brunswick.

ST JOHN'S, Newfoundland. See Newfoundland.

ST MICHAEL, one of the Azores. See Azores.

ST NICHOLAS, one of the Cape de Verd Islands. See Verde, Cape.