the Turks. His own life was spent in a continual succession of travels, which were of no advantage to his fortune. There are miscellaneous poems of this author, the greatest part of which are of the comic or burlesque, and the amatory kind. The first volume was printed at Paris in 1627, the second in 1643, and the third in 1649, and they have been reprinted several times. "Solitude, an ode," which is one of the first of them, is his best piece in the opinion of Mr. Boileau. In 1650 he published "Stances sur la grossesse de la reine de Pologne et de Suede." In 1654 he printed his "Moise sauvé, idylle heroique," Leyden; which had at first many admirers: Chapelain called it a speaking picture; but it has not preserved its reputation. St. Amant wrote also a very devout piece, entitled "Stances à M. Corneille, sur son imitation de Jesus Christ," Paris, 1656. Mr. Brossette that he wrote also a poem upon says the moon, in which he introduced a compliment to Lewis XIV. upon his skill in swimming, an amusement he often took when young in the river Seine; but the king's dislike to this poem is said to have affected the author to such a degree, that he did not survive it long. He died in 1661, aged sixty-seven. He was admitted a member of the French academy, when first founded by cardinal Richelieu, in 1633; and Mr. Pelisson informs us, that, in 1637, at his own desire, he was excused from the obligation of making a speech in his turn, on condition that he would compile the comic part of the dictionary which the academy had undertaken, and collect the burlesque terms. This was a task well suited to him; for it appears by his writings that he was extremely conversant in these terms, of which he seems to have made a complete collection from the markets and other places where the lower people resort.1

ST. AMOUR (WILLIAM DE), doctor of the Sorbonne, and one of the greatest ornaments of Christianity which appeared in the Romish communion in the thirteenth century, had his name from St. Amour in Franche Compté, where he was born about the commencement of that century. The zeal which he showed against the new institution of mendicant friars, both in his sermons, and as theological professor, induced the university of Paris to make choice of him to defend their interests against the Dominicans and Franciscans, who wished to engross the power and

1 Gen. Dict.-Moreri.

influence of the university to themselves. In 1255, the debate was brought before the pope Alexander IV. who, with intolerable arrogance, ordered the university not only to restore the Dominicans to their former station, but also to grant them as many professorships as they should require. The magistrates of Paris, at first, were disposed to protect the university; but the terror of the papal edicts reduced them at length to silence; and not only the Dominicans, but also the Franciscans, assumed whatever power they pleased in that famous seminary, and knew no other restrictions than what the pope imposed upon them. St. Amour, however, wrote several treatises against the mendicant orders, and particularly, in 1255, or 1256, his famous book, "Perils des derniers temps," concerning the "perils of the latter days," in which he maintained that St. Paul's prophecy of the latter times (2 Tim. iii. 1.) was fulfilling in the abominations of the friars, and laid down thirty-nine marks of false teachers.

Some years before the pope had decided in favour of the mendicants, a fanatical book under the title of an "Introduction to the Everlasting Gospel" was published by a Franciscan, who exalted St. Francis above Jesus Christ, and arrogated to his order the glory of reforming mankind by a new gospel. The universal ferment, excited by this impious book, obliged Alexander IV. to suppress it, but he ordered it to be burnt in secret, being willing to spare the reputation of the mendicants. The university of Paris, however, insisted upon a public condemnation of the book; and Alexander, great as he was in power, was obliged to submit. He then took revenge by condemning St. Amour's work to be burnt, and the author to be banished from France. St. Amour retired to his native place, and was not permitted to return to Paris until the pontificate of Clement IV. He died at Paris in 1272. His works were published there in 1632, 4to. He was a man of learning and correct manners, of great zeal, and, in the opinion of a late writer, wanted only a more favourable soil, in which he might bring to maturity the fruits of those protestant principles, the seeds of which he nourished in his breast.1

SAINT-ANDRE (NATHANAEL), an anatomist, well known in this country on account of the imposture of the

Biog. Univ. art. Amour.-Milner's Eccl. Hist. vol. IV. p. 20.-Dupin.Mosheim.

Rabbit-woman, and for various eccentricities of conduct, was a native of Switzerland, but, on coming over to England, was placed by some friends under a surgeon of eminence, in which profession he became skilful. He, for a time, read public lectures on anatomy, and obtained considerable reputation; which was ruined by the part he took in the affair of Mary Tofts, as well as by many other irregularities of character. He died in 1776, after having been for many years the subject of more curiosity and conversation than any of his contemporaries, though without any extraordinary talents, or claims to distinction. They who are curious to know more of his character may have their curiosity gratified in the " Anecdotes of Hogarth" by Nichols.1

ST. EVREMOND. See EVREMOND.

ST. GERMAN, or SEINTGERMAN (CHRISTopher), an English lawyer and law-writer of the sixteenth century, is supposed to have been born at Skilton, near Coventry, in Warwickshire, and educated for some time at Oxford, whence he removed to the Inner Temple for the study of the law. After being admitted to the bar, he became an eminent counsellor, and we should suppose a very popular one, as he frequently refused or returned his fees. What he got by honourable practice and some paternal estate, he expended in the purchase of books, and gathered a very fine library, which was all the property he left to his heirs. Besides his legal knowledge, he was conversant in philosophy and the divinity of the times, and wrote on the latter subject with so much freedom as to render his sentiments. suspected, for which reason Bale has given him a very advantageous character. He is commended too for his piety, and pious ordering of his family, to whom he read every night a chapter in the Bible, and expounded it. He died Sept. 28, 1540, and not 1539, as Bale states. He was buried in the church of St. Alphage, within Cripplegate, London. It appears by his will that he was a considerable benefactor to Skilton church, where his father sir Henry St. German, knt. and his mother lie buried, and to that of Laleford. St. German has immortalized his name by his valuable and well-known work, which bears the title of "The Doctor and Student, or Dialogues between a doctor of divinity, and a student in the laws of England, concern

1 Nichols's Hogarth.

ing the grounds of those laws," first printed by Rastell, in Latin, 1523, 12mo, and reprinted in 1528. Mr. Bridgman enumerates above twenty editions which followed, the last in 1787, 8vo, with questions and cases concerning the equity of the law, corrected and improved by William Muchall, or Murchall. On the subject of this celebrated work, Mr. Hargrave (in his Law Tracts, 321), has published from a MS. in the Cotton library, "A Replication of a Serjaunte at the Laws of England, to certayne pointes alleaged by a student of the said lawes of England, in a Dialogue in Englishe, between a doctor of divinity and the said student;" and a little "Treatise concerning writs of Subpoena." Two other tracts are attributed by Ames to St. German, though they bear the name of Thomas Godfrey, viz. "A Treatise concerning the power of the Clergy and of the lawes of the Realme," 12mo, no date; and "A Treatise concernynge divers of the Constitucyons provyncyall and legantines," 12mo, no date. Tanner attributes to him "A Treatise concerning the division between the Spiritualitie and the Temporaltie," printed by Redman without date; and this seems to be the same work as "The Pacyfyer of the division between the Spiritualitie and Temporaltie," printed by Berthelet, which being remarkable for impartiality and temperate language, was pointed out to sir Thomas More, as an example for him to follow in his controversial writings. This incited sir Thomas to publish" Au Apologye made by him, anno 1533, after he had gevin over th' office of lord chancellor of Englande," printed by Rastell, 1533, 12mo. St. German was also probably the author of "Newe addicions treating most specially of the power of the Parlyament concernynge the Spiritualitie and the Spiritual Jurisdiction," 1531, 12mo, now reprinted in all the modern editions of the "Doctor and Student." He had a controversy with sir Thomas More, which produced "Salem and Bizance, being a dialogue between two Englishmen, one called Salem, and the other Bizance,' 1533, 8vo. This was written in answer to More's "Apologye" above mentioned; and sir Thomas replied in the "Debellation of Salem and Bizance," by Rastell, in 1533, .8vo. 1

SAINT-JOHN (HENRY), lord viscount Bolingbroke, an eminent statesman and writer, was descended from an

Tanner.-Bale.—Ath. Ox. vol. I.—Bridgman's Legal Bibliography.

ancient and noble family, and born, as all his biographers say, in 1672, but it appears by the register of Battersea parish that he was baptised Oct. 10, 1678. His father, sir Henry St. John, son of sir Walter St. John, died at Battersea, his family-seat, July 3, 1708, in his eighty-seventh year his mother was lady Mary, second daughter and coheiress of Robert Rich, earl of Warwick. He was bred up, with great care, under the inspection of his grandfather, as well as his father, who neglected no means to cultivate his mind. It was once noticed in parliament that he was educated in dissenting principles, and it is very certain that the first director of his studies was the famous Daniel Burgess, who, with all his oddities (See BURGESS) was frequently employed as tutor to the sons of men of rank. Goldsmith seems desirous to impute Bolingbroke's infidelity to this divine, and to his being obliged to read Manton's Sermons on the 119th Psalm; but such an opinion is as dangerous as it is absurd. From Burgess or Manton, he could have imbibed only a higher reverence for religion than was to be expected from a lively youth; and as to the disgust he felt, to which his biographer seems inclined to trace his infidelity, it is probable that a boy would not have entertained much less dislike to a voluminous history of England, if obliged to read it when he wished to be idle. But, whatever instruction he might receive from his first tutors, it is very certain, that he had a regular and liberal education. He was sent to Eton, where he had for his companion and rival sir Robert Walpole. "The parts of Mr. St. John," says Coxe, "were more lively and brilliant, those of Walpole more steady and solid. Walpole was industrious and diligent, because his talents required application; St. John was negligent, because his quickness of apprehension rendered labour less necessary." These characteristics prevailed in both throughout life. From Eton Mr. St. John was removed to Christ-church, Oxford, where he made a shining figure as a polite scholar, and when he left the university, he was considered as a youth highly accomplished for public life. His person was agreeable, and he had a dignity mixed with sweetness in his looks, and a manner very prepossessing, and, as some of his contemporaries said, irresistible. He had much acuteness, great judgment, and a prodigious memory. Whatever he read he retained so as to make it entirely his own; but in youth, he was not in general