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9redithe, Prate, 1846; also ed. G. Baccini, Florence, 1889; a selection ed. Villari and Casanova, Scotto, di prediche et acritti di G. Savonarola, Florence, 1898; Germ. tranal. of twelve sermons and of the poem Ds ruins mundi by H. schettmiiller, Berlin, 1901; A. Gherardi, Nuovi documenti a studi interno a G. Savonarola, 2d ed., Florence, 1887. " The Triumph of the Cross," ed. in Lat. L. Ferretti, Siena, 1899, Milan, 1901, Eng. transl. from this ed. by J. Procter, London, 1901, St. Louis, 1902. " Exposition of Pas. li., xxxi.," Lat. text with Eng. transl. by E. H. Perowne, London, 1900; Savonarola's poetry, ed. C. Guasti, Florence, 1862; E. C. Bayonne, (Euvres spirituellea choisies de Savonarola, 3 vols., Paris, 1880.

An extended list of works is given in Potthast, Wepweiser, pp. 1564-66; other lisle are noted in the literature given below. Basal accounts are: P. Burlamacchi (d. 1519), Vita Hieronymi Savonarolm (founded on an older Latin life by an eye-witness), ed. Mansi, Lucca, 1761; G. F. Pica dells Mirandola (nephew of the celebrated litterateur), completed 1520, published, Mirandola, 1530, ed. Qu6tif, 2 vols., Paris, 1674; J. Nardi (a contemporary), Le Stores della citta di Firenze, 1484-1631, Florence, 1684; Luca Landucci (an ardent admirer of Savonarola and & Florentine apothecary), Diario Florentine. 1/,60161&, Florence, 1883.

Of later accounts the three biographies which have made notable advance are: F. K. Meier, Berlin, 1836; F. T. Perrens, 2 vols., Paris, 1852, 3d ed., 1859; P. Villari, Florence, 1859, 2d ed., 1887, Eng. transl., 2 vols., London, 1888, 1 vol., 1899 (combines results of previous study with new material); idem, Studies Historical and Critical, ib. 1907. Other biographies are: F. C. Bartoli, Florence, 1782; A. G. Rudelbach, Hamburg, 1835; K. Hase, Neue Propheten, Leipsie, 1851; F. T. Perrens, 2 vols., Paris and Turin, 1853, 3d ed., 1859; R. Madden, 2 vols., London, 1854; V. Marchese, Florence, 1855; B. Aquarone, 2 vols., Alexandria, 1857; s. de Rorari, 2d ed., Legnago, 1868; E. C. Bayonne, Paris, 1879 (worthy); E. Warren, London, 1879; W. R. Clark, Chicago, 1890; A. G. Haygood, The Monk and the Prince, Atlanta, 1895; J. L. O'Neil, Boston, 1898 (has extended bibliography); G. McHardy, Edinburgh, 1901, New York, 1902; E. L. S. Horsburgh, London, 1901; N. Howard, ib. 1904; H Lucas, ib., rev. ed., 1906 (has full bibliography); W . H. Crawford, Cincinnati, 1907; W. E. Oliphant, London, 1907; H. Bergmann, Stockholm, 1909.

Other discussions, not simply biographical, but taking up various phases, literary or critical, are: W. Roscoe, Life of Lorenzo de Medici, London, 1795, new issue, 1885; L. van Ranke, Historisch-biographische Studien, pp. 183-257, Leipsic, 1877 (discusses the interrelations of the works by Burlamacchi and Pica della Mirandola); C. Sickinger, Savonarola, rein Leben and seine Zeit, WOrzburg, 1877; E. Comba, Storia delta Riforma in Italia, Florence, 1881; Margaret Oliphant, Makers of Florence, London, 1881; Pastor, Popes, vi. 3-54; idem, Zur Beurtheilung Savonarolas, Freiburg, 1896 (answers criticisms by Luotto and Feretti); P. Luotto, Dello Studio di Serittura sacra secondo G. Savonarola e Leon XIII., Turin, 1896; idem, It vero Savonarola ed it Savonarola di L. Pastor, Florence, 1897; Feretti, Per la causa di Fra G. Savonarola, Milan, 1897; M. Glossner, Savonarola als Apolopet and Philosoph, Paderborn, 1898; J. L. O'Neil, Was Savonarola really excommunicated f Boston, 1900; J. Schnitzer, Quellen and Forachungen zur Geschichte Savonarolas, vo19. i.-iv., Leipsie, 1902-10; G. Biermann. Kritische Studie zur Geschichte des Fra G. Savonarola, Rostock, 1901; E. S. Godkin, The Monastery of San Marco, London, 1901; Cambridge Modern History, chap. v., New York, 1902; Creighton, Papacy, iv. 163 sqq. (discussion of the authorities, p. 351; the student should not omit study of this useful note); Schaff, Church History, v., 2. ¢ 76 (good list of. literature, pp. 660-661).

SAVOY CONFERENCE: A conference between twelve bishops and twelve Puritan divines, with nine assistants on each side, at the Savoy Palace, London, Apr. 15-July 25, 1661, the object being to revise the Prayer-Book. The conference was necessitated by the events leading to the Restoration and the dissatisfaction of the Puritans with the service as it stood. But after the Restoration the

sentiment of the country was strongly royalist, and consequently the bishops were able to resist, in their reliance upon popular feeling, the at tempts of the Puritans to do away with parts of the service and with observances which to them savored of Roman Catholicism, and the Conference had as a result only the continued use of the Prayer-Book. The proposals desired by the Puritans were embodied by Baxter in his hastily compiled liturgy, which never came into use, but was republished by C. W. Shields, Philadelphia, 1867, New York, 1880.

BIBLIOGRAPHT: D. Neal, History of the Puritans, ed. J. Toulmin, part iv., chap. vi., Bath, 1793-97; W. H. Hutton, The English Church 18,26-1714, pp. 185-186, London, 1903; F. Procter and W. H. Frere, New Hist. of the Book of Common Prayer, pp. 169-193 et passim, ib. 1905; J. H. Blunt, Annotated Book of Common Prayer, pp. 30, 32, 9798, 183, New York, 1908.

SAVOY DECLARATION. See CONGREGATIONALISTS, III., J 1.

SAXONS, CONVERSION OF THE: Of all the German tribes the Saxons longest preserved both their independence and their national religion. It is true that there are records of attempts to introduce Christianity among them before the time of Charlemagne, but these are either legendary, as the account of the baptism of Saxon envoys by Bishop Faro of Meaux at the court of Lothair II., or else were frustrated by the disinclination of the Saxon people to accept Christianity, as was the case with the efforts of the Hewald brothers (see HEwALD). St. Boniface (q.v.) obtained a letter of recommendation to the Saxons (Epist., xxii.), but his biographers do not relate that he worked among them. It was only the Saxon wars of Charlemagne that rendered a conversion of the Saxons both possible and necessary. Whether Charlemagne intended to incorporate Saxony in the Frankish empire when he began his Saxon campaigns is doubtful, but at all events he followed this course after 776, and he was therefore forced at the same time to undertake the Christianization of the people because of the close connection between Church and State in h1s domains. In his very first campaign (772) the destruction of the Irmensul accompanied the capture of the Eresburg, whereupon the Saxons retorted by attacking a church in Fritzlar and destroying the church at Deventer. The religious question was first treated in the peace of 776, when the Saxons, probably as a proof of the sincerity of their subjection, agreed to accept baptism. In the following year Charlemagne assembled an imperial diet at Paderborn, in Saxon territory, and Saxony was divided into missionary districts which were assigned to various Frankish dioceses and monasteries, Cologne receiving the land of the Boructeri, Mainz the districts of southern Saxony, bordering on its own territory, Wilrzburg the region about Paderborn, Abbot Sturm of Fulda the districts on the Diemel, and the monastery of Amorbach in the Odenwald the region about Verden. West Frankish bishoprics, such as Reims and Chalons, seem also to have shared in this missionary activity.