The Y.M.H.A. building of St. Louis Conservative organizations west of the Mississippi, was founded in 1882: B'nai Amoona Congregation (Krakower Schul). In its formation Moritz Schuchat, who had settled in St. Louis in 1877, was a leading factor. Adolph Rosentreter, the first rabbi, served from 1885 until 1910; Abraham E. Halpern, who came to the pulpit in 1917, was rabbi in 1943. By that year the congregation had already purchased a site for a new synagogue to be built farther west in the city, in consonance with the general movement of the Jewish population in that direction. B'rith Sholom Congregation, also Conservative, was established in 1908, and the synagogue in use in 1943 was built in 1927. Situated in a thickly populated Jewish district, it had a large membership in 1943, which was then served by Rabbi Jacob R. Mazur, who had come to the pulpit in 1930. Largest of St. Louis' Orthodox organizations in 1943 was the Chesed Shel Emeth Society, organized in 1888 by a handful of Jewish immigrants from South Russia, with Moses Sherman as the first president. Its function was originally that of an Orthodox burial society, but with the increase in the Orthodox population the Society took a leading part in communal life. It raised funds for various charitable causes, and contributed importantly to Orthodox institutions, both local and out-of-town. In 1919 the Society purchased a synagogue on Euclid and Page avenues. Morris Shapiro was president of the Chesed Shel Emeth Society in 1943. In all, there were approximately twenty-five Orthodox congregations in St. Louis in 1943; for the most part, these were comparatively young, and had modest memberships. The chief rabbi of St. Louis Orthodox Jewry from 1930 on, and president in 1930 of the Union of Orthodox Rabbis, was Haim F. Epstein (d. 1942). Of these congregations two, the Reform Shaare Emeth and the Conservative B'nai Amoona, were located within the boundaries of the suburb of University City, generally regarded as actually part of St. Louis. The main movement of Jews into the populous suburb took place between 1920 and 1925. In 1943 the locality maintained also the Orthodox congregation Tpheris Israel, of which Louis Levy was rabbi. The exceptionally active Jewish community of St. Louis began early to establish numerous institutions answering needs other than those of religious worship. The city was outstandingly progressive in its social service. It is noteworthy that the first National Conference of Jewish Charities was held at St. Louis in 1885, with Marcus Bernheimer and Albert Arnstein as leading figures. The United Jewish Charities was originally formed in 1897 out of the merging of previous smaller societies, and had the outstanding philanthropist Moses Fraley as its first president. It ceased to exist as such, and in 1942 the numerous charitable agencies of the city were federated in the Jewish Federation of St. Louis (established 1900), which was administering the Jewish Welfare Fund. The Jewish Social Service Bureau. established as early as 1871, was rendering skilled case work service to dependent families. The Jewish Aid Association was instituted in 1912 to make small loans to members of the community. Three important organizations maintained by the Jews of St. Louis were the Jewish Hospital, the Jewish Sanatorium, and the Jewish Old Folks' Home. The Hospital was founded in 1900, and the first building erected two years later. The early difficult years had the invaluable support of August Frank and Julius Lesser, the first presidents. In 1925 the old plant of the hospital was abandoned in favor of an impressive new structure at Kingshighway and Forest Park boulevards. The Sanatorium, located at Robertson, Mo., was opened in 1914. The early building of the Jewish Orthodox Old Folks' Home was dedicated in 1907; in 1943 the organization had additional modern facilities to house its inmates and those of the Home for Aged and Infirm Israelites (established 1885), which had, in 1940, merged with the Old Folks' Home. Among the earliest of the communal organizations in St. Louis were the lodges of the B'nai B'rith; in 1943 there were three of these, and their auxiliaries. The oldest, Missouri Lodge 22, was founded in 1855. In 1877 the Hebrew Young Men's Literary Association and Pioneers Ladies' Literary Society (the latter said to be the first of its kind in the country) were founded. The former, which did outstanding service in aiding the refugee victims of yellow fever in 1878, became the Y.M.H.A., and was reorganized in 1896. In 1943 the Y.M.H.A.-Y.W.H.A. was engaged in an extensive program, carried on in a modern structure at Union and Enright streets. The two earliest Jewish schools (non-congregational) of St. Louis, one sponsored by the Hebrew Free and Industrial School Society for the Jewish and religious education of children, and the other established by Elias Michael for immigrants, eventually ceased to exist; but in 1943 the Associated Hebrew Schools of the city had a total daily attendance of 1,000 Jewish children. The Council House, with William H. Riback as director in 1943, grew into a vital community center, offering an extensive program to Jews residing in the low-income area of the city. Zionism and its institutions flourished early in St. Louis. In 1906 the Poale Zionists established their organization; in 1913 the Mizrachi and a chapter of Hadassah were instituted, and in 1921 a branch of the Palestine Foundation Fund was founded. Zionist groups and their membership increased rapidly. In 1943 there was also a district of the Zionist Organization of America. A distinguished representative of the movement in the city was Professor Gustave Klausner, of St. Louis University. To correlate the activities of St. Louis Jewish communal groups, the Jewish Coordinating Council was founded, and in 1943 encompassed more than fifty Jewish agencies; yet this number was much below that of the total of such agencies. The two surviving Jewish papers of St. Louis in 1943 were the Modern View (in English), and the Jewish Record (in Yiddish and English), both weeklies. Earlier, the Jewish Tribune had been established and in 1876 was reorganized as the Jewish Voice, which lasted for about fifty years. At one period Rabbis Solomon H. Sonneschein and Moritz Spitz were joint owners and editors. The Modern View was founded in 1901 by Abraham Rosenthal, who edited the paper until his death in 1929. Joe B. Cohn was editor from 1932 on. The Jewish Record was established in 1913 by the Zionist leader Leon Gellman. In 1943 Noah W. Salz was its editor. While St. Louis was yet a frontier village, Jews began to participate in the life of the larger community. During the Civil War Isidor Busch, a wine merchant, was politically active, and served as a delegate on the "Unconditional Union Ticket" to the convention which decided that Missouri should remain in the Union. As early as 1889 Nathan Frank, publisher of the daily St. Louis Star, was sent to the Congress of the United States, and served until 1891. In the state legislature Joseph Pulitzer, famed in publishing, leads the list; he was elected in 1869, and served until 1871. Others were David Pareira (1900-4), Alfred Metzger (1904), Julius A. Razovsky (1918), Jules Brinkman (1936), Maurice Shechter (1936-40), David Hess (1936- ). Justices of the St. Louis circuit court included Moses N. Sale (1903-11, 1928-30), Irving Barth (1912-18); Abraham B. Frey (191828), Moses Hartman (1918-37), Robert L. Aronson (1938), Maximilian G. Baron (1932-40; presiding judge, 1937). Harry Raskin was a municipal judge (1925). Moses Fraley was a member of the city council (1877-79), as was Albert Arnstein (1891). Louis P. Aloe was in the city council (1916-24) and president of that body, as well as vice-mayor of St. Louis (1917); the city named a plaza for him. In addition to those Jews who took part in political life, many contributed to the development of commerce, science and the arts in the city. On the board of the Louisiana Purchase Exposition Company, sponsors of the World's Fair of 1904, were Charles A. Stix, Elias Michael, Nathan Frank, Jacob J. Wertheimer, Isaac Schwab and Jonathan Rice. Elias Michael (d. 1913) and William Stix (d. 1914) each had a school named for him. Aaron Waldheim became a leading philanthropist. In medical circles numerous Jews achieved distinction. Major G. Seelig contributed importantly to cancer research. Meyer Weiner became prominent in the field of diseases of the eye, as did Henry L. Wolfner (d. 1935). In 1933 Max A. Goldstein, founder (1914) and director of the Central Institute for the Deaf, was voted the outstanding citizen of St. Louis. Mrs. David Kriegshaber, musician, was named one of the city's ten outstanding women in 1931. In 1930 Vladimir Golschmann was made conductor of the St. Louis Orchestra. The May Company, owners of a national chain of department stores, had its headquarters in St. Louis in 1943, and the May family resided in the city. JAMES A. WAX. EAST SAINT LOUIS, a city in Illinois across the river from St. Louis, had a total population of 75,609 (census of 1940), including about 1,150 Jews (1943). Jews first came to this community about 1886 as immigrants from Russia and Poland. Congregation Agudas Achim (Orthodox) was organized in 1909, and a Temple erected in 1916. Abel Hirsch was the first rabbi. In 1943 Harry Z. Schectman, elected in 1940, was rabbi. Other Jewish institutions established by the community included Agudas Achim Hebrew School and Sunday Mt. Zion Hebrew Temple of St. Paul School (1916), the Jewish Ladies' Aid Society (1908), the Jewish Community Center (1925), and the Jewish Community Council (1941). A lodge of the B'nai B'rith was formed in 1916, and a district of the Zionist Organization in 1936. Lit.: Rosenkranz, Samuel, Golden Jubilee History of Temple Israel, 1886-1936 (1936). SAINT PAUL, capital of the state of Minnesota, and the second largest city of the state, having total population of 287,736 (census of 1940), and a Jewish population of about 12,200 in 1943. It is the oldest Jewish community in the state, having been settled by a number of German Jewish émigrés between the years 1848 and 1852. Although the first Jewish organization of St. Paul-the Reform Mount Zion Hebrew Congregation was not organized until February 26, 1857, there is reason to believe that a few Jewish families, mostly fur traders, were established in the city by 1850. Among the early settlers were Julius Austrian, who originally had a trading post "on the bend made by what is known as the Fond de Luck River and a neck of the Lake"; T. N. Cardozo, who was appointed United States commissioner in 1855; Joseph Oppenheimer, who later served two terms in the state legislature; Henry Marks; and Henry Cali, who was the first president of Mount Zion Hebrew Congregation. Then in 1857 six men became the incorporators of Mount Zion Hebrew Association (the name was changed to Mount Zion Hebrew Congregation in 1872). They were S. E. Becket, Henry Cali, Abraham Greenwald, S. Josephs, Henry Marks and Julius Mendelsohn. The congregation did not have a religious functionary until 1862, when the Reverend E. Marcusson was called to be cantor, rabbi, Shohet, Mohel and teacher. Services were held in private homes and halls prior to 1871, in which year the Congregation dedicated its first house of worship. In 1872, it engaged its first ordained rabbi, Leopold Wintner. From 1899 to 1943 its ministers were graduates of the Hebrew Union College, and the incumbent in 1943 was Harry S. Margolis, who came to the pulpit in 1925. In 1873 the first Orthodox congregation was founded under the name of B'nai Yaakov Society (Sons of Jacob). Other congregations sprang up later and in 1943 there were in all thirteen Jewish congregations in St. Paul. That year Rabbi J. Hurvitz was serving the congregations Capitol City Synagogue, Adath Yeshurun, Sons of Abraham, Sons of Jacob and Sons of Moses. Herman Simon was rabbi of Chevra Askinas, Russian Brotherhood Congregation, Sons of David, Sons of Israel and Sons of Zion. The Conservative Temple of Aaron Congregation had as its leader in 1943 Rabbi Herman M. Cohen. Temple Sharei Shomayim had no regularly serving rabbi. With the rapid growth of the St. Paul Jewish community there arose numerous communal agencies. Prior to 1880, when the Jewish Benevolent Aid Society came into existence, Jewish charity was administered by several private groups. SAINTS AND SAINTLINESS By 1892 there were several organizations acting as relief agencies in the Jewish community: the Bikur Cholim Society, Hebrew Ladies' Aid, Sisters of Peace, and the Jewish Relief Society. An attempt was made in 1911 to coordinate and combine the many relief agencies in the Jewish community by founding the Jewish Charities. It was to serve as a clearing house for all relief, and as a quasi-federation for allocating funds to the local Neighborhood House, the Cleveland Jewish Orphan Asylum, the National Farm School and other national Jewish organizations. Its objective was not achieved until 1914, when the work of the smaller relief agencies was combined with the Jewish Charities. In some instances these smaller organizations continued to function in other social service areas. In 1920 the name Jewish Charities was changed to the Jewish Welfare Association, and the organization became a beneficiary of the Community Chest. Other communal organizations that grew up during the same period were the Neighborhood House (later becoming non-sectarian), the Central Community House and the Jewish Educational Center. In 1931 thirty Jewish organizations united to form a clearing house for all Jewish communal problems and founded the Council of Jewish Agencies. Its first president was Harry S. Margolis. Among its major accomplishments were the creation of the United Jewish Fund (1935); the St. Paul Refugee Service; and the St. Paul Anti-Defamation Council. In 1943 the Council of Jewish Agencies was recognized as the social planning group in the Jewish community, just as the United Jewish Fund was the official fund-raising and fund-allocating agency. The first fraternal organization to be founded in St. Paul was Minnesota Lodge 157 I.O.B.B. (1871). Other Jewish organizations with fraternal, cultural, religious and philanthropic objectives included the National Council of Jewish Women, which supports the Sophie Wirth Camp for the underprivileged, the St. Paul Chapter of Hadassah, the Brith Sholem Lodge, Bikur Cholim Society, Chesed Shel Emes, St. Paul District Z.O.A., and many auxiliary groups to the various Temples and synagogues in the community. The Northwest Jewish Home for the Aged, located in St. Paul, was supported largely by the Community Chests of the Twin Cities, and had facilities for sixty inmates. It was founded in 1907. Until 1873 Mount Zion Temple was the only Jewish organization providing some type of Hebrew education. After 1873, when the Sons of Jacob Congregation was founded, a Heder for young children was instituted. No attempt was made to create a Talmud Torah until 1910, when the first organization of this kind was launched by the Sons of Jacob Congregation. Later, it became known as the Capital City Hebrew School. In 1943 there were two other Hebrew schools in the city, the Jewish Educational Center, and the St. Paul Hebrew Institute. A Bureau of Jewish Education was in existence in 1943 maintaining and directing several of the Hebrew schools which received their funds largely from the United Jewish Fund. St. Paul Jewry always played an active and important role in the civil life of the community. Prominent Jews in the earlier community were Joseph Elsinger, S. W. Dittenhofer, L. R. Frankel, Isaac Summerfield, David W. Aberle and Bernard Marx. In 1943 Milton P. Firestone was chairman of the Ramsey County Board of Public Welfare; Gustavus Loevinger was judge of the Ramsey County District Court; Milton Rosen was commissioner of public works, and had been a member of the St. Paul City Council for nearly ten years. Andrew Bratter was assistant county attorney; Harry S. Margolis was president of the St. Paul Council of Agencies, and a member of the Board of the St. Paul Community Chest. Others active in various civic undertakings in 1943 were Howard Seesel, Albert Heller, Jr., William Ginsberg, Mrs. M. P. Firestone, T. L. Birnberg and Mrs. David Aberle. The professions in St. Paul came to be represented by a large number of Jews. Some were on the faculty of the University of Minnesota. A large number of Jews were engaged in the retail mercantile business, as well as the jobbing and manufacturing enterprises. Quite a number were to be found in the fur and textile industry. It is notable that many young people were to be found in positions of responsibility and leader. ship. HARRY S. MARGOLIS. Lit.: Records in the Archives of the Minnesota State Historical Society; Records of Mount Zion Hebrew Congregation; Reform Advocate, Nov. 16, 1907; American Jewish World, Sept. 22, 1922. SAINT PETERSBURG, see LENINGRAD. STE. SOPHIE, see COLONIES, AGRICULTURAL. SAINTS AND SAINTLINESS. The idea of saintliness in Judaism is that of the highest state of purity, morality and virtue. In the enumeration of the various degrees to which humanity can attain (Sotah 9:15) it is higher than purity, holiness or humility, and is surpassed only by the gift of prophecy and the ability to raise the dead. The Jewish saint was not content merely to do his duty; he felt it necessary to act beyond the proper measure of duty (lifnim mishurath hadin). He was not satisfied to obey the commandments of God; he had to prepare himself to live in the consciously recognized presence of God. He did not care whether he had little or much, but was willing to give freely to help the needs of others; "He who says, thine is thine, and mine is thine, is a saint" (Aboth 5:13). He was a man of learning, for the ignorant can not be truly saintly; yet he must combine his learning with noble conduct (ibid. 2:6; 5:17). Many stories were told of how Jewish saints succeeded in accomplishing miracles by reason of their favor with God. Yet these cases dealt with the needs of the community rather than with the petitions of individuals. They never became intermediaries between God and man. Nor was the appellation of sainthood conferred upon them, after death, by any ecclesiastical body. It was the tribute of their contemporaries to the scrupulousness of their conduct. A saint might be an ascetic, but asceticism alone did not make a saint; it was rather the avoidance of the least appearance of evil and the fervent desire to serve God, even at the cost of one's wealth and comfort, or even of one's life. The usual terms for saint and saintliness in Jewish literature are hasid (plural, hasidim) and hasiduth, respectively. These terms vary in exact connotation with the varying concepts of saintliness. The first Hasidim were that group which, in the 2nd cent. B.C.E., led the revolt against Hellenism and became martyrs rather than submit to idolatry; yet their saintliness went so far that they let themselves be slaughtered rather than fight on the Sabbath, and blindly followed the treacherous high priest Alcimus. The Mishnah, at a later period, speaks of saints who laid great stress on earnestness of prayer, devoting one hour to meditation before the time of their prayers in order to put themselves in the proper mood (Ber. 5:1). In the same period there is a tendency to criticize the "saints" of the time, who seem to have been inclined to parade their virtues. Thus there is reference to the "foolish saint" who is harmful to mankind (Sotah 3:4); the Gemara to the passage gives an example of such: a saint who is so determined not to look upon women that he will let a woman drown when he could save her. The same idea is expressed by Judah when he defines a saint as one who is careful about injuries to others, that is, who is saintly in conduct rather than in abstinence. This idea of moral saintliness appears again and again in the Middle Ages. It is stressed in the works of the moralist writers, who preach temperance and honesty rather than asceticism and the shunning of the world. The chief of these writers was Judah of Regensburg, who was surnamed “saint” (Hehasid), author of Sefer Hasidim (Book of the Saints). Many of the legends and tales of the time dwell upon the virtues of the righteous who are called saints because of their unselfishness. The sect founded by Israel Baal Shemtob in the 18th cent. called themselves Hasidim because they stressed right conduct rather than fixed ritual or intellectualism, and their earlier leaders went to extremes of unselfishness. Unfortunately, this original impulse did not last, but it had the effect of bringing new attention to the moral values of Judaism. In modern times there has been less tendency to describe noted Jewish leaders as saints, not so much because of a weakening of ideals as to avoid confusion with the sect of Hasidim and the Christian saints; but the ideal of saintliness, in a more general form of individual righteousness, has been generally stressed in modern Judaism. SIMON COHEN. Lit.: Ginzberg, L., Students, Scholars and Saints (1928); Heschel, A., "An Analysis of Piety," Review of Religion, vol. 6 (1942) 293-307; Eisenstein, in Jewish Encyclopedia, vol 10, pp. 637-39; Schechter, S., Studies in Judaism, vol. 2, pp. 148-81. SAITSCHIK, ROBERT (RUBEN), writer and lecturer, b. Lithuania, 1868; d. Ascona, Switzerland, between 1936 and April, 1938. From 1889 to 1895 he was lecturer at the Universities of Bern and Neuchâtel, and from 1895 to 1914 lecturer of modern literature and Slavonic languages at the Technical University of Zurich. Then he was for some years lecturer at the Commercial University of Cologne. By 1921 he went to Switzerland where he had acquired citizenship in 1899, and resided at Ascona near Locarno, after having sold his great collection of books. At the beginning of his career, Saitschik became interested in Judaism. He published, in 1890, Beiträge zur Geschichte der rechtlichen Stellung der Juden, namentlich im Gebiet des heutigen Österreich-Ungarn, and he was a collaborator on the Russian Jewish periodical Voskhod. By 1906 he embraced Christianity, and then he professed the conviction that only Christianity offers the possibility of mastering the cultural crisis of the present age. He published Quid est veritas? (1907), Wirklichkeit und Vollendung (1911), Die geistige Krise der europäischen Menschheit (1924), Paulus (1926), Die innere Welt Jesu (1928), Symphonie der drei Wirklichkeiten (1929), and Brücke zum Menschen and Franziskus von Assisi (1931). Saitschik's endeavors to analyze psychologically great poets and artists as he did in Dostojewski und Tolstoi (1890), Genie und Character (1903), and Menschen und Kunst der italienischen Renaissance (1903), lacked reliability. SAK, or SACK, a family name well known in Europe as far back as the 15th cent. It is an abbreviation of zera kodesh (descendants of martyrs). Among the famous bearers of the name were several scholars and philanthropists. JACOB BEN BENJAMIN SAK, who is known to have lived in Vilna during the early part of the 17th cent., was a Talmudist. Forced to flee the persecutions of the Jews, he eventually became a rabbi in Altona and finally reached Jerusalem, where he died. ABRAHAM SACK (d. Bobruisk, Russia, 1893) was a financier, whose advice was often sought by the Russian government but who refused ministerial honors because they would have meant renouncing Judaism. He was a philanthropist who supported the arts as well as charities. ISRAEL SAK (b. 1831; d. 1904), brother of Abraham Sack, was a scholar and writer. He was author of Die Religion Altisraels (1885): Die Altjüdische Religion (1889); Monistische Gottes- und Weltanschauung (1899); and of other studies. SAKHEIM SAKALL, S. Z., film comedian, b. Budapest, 1885. He studied engineering at the Technical School of Budapest, but took up writing for the stage as a profession. Next he began to act the main roles in the humorous sketches and brief farces which he wrote for the Budapest variety and cabaret stages. He also tried his hand at film stories, and appeared with great success in film comedies. Sakall came to the United States, where he appeared in Joseph Pasternak's It's a Date in 1940. His art appealed to the public by the illusion it gave of being perfectly natural and unstudied. He moved with the greatest case along the film band, providing a foil of the kindly and philosophical onlooker to the young protagonists in the throes of action. The genial kindliness and love of one's fellow being which his personality suggested provided incentive for his producers to feature him also in the cast of Florian; My Love Came Back; Spring Parade (1940); The Man Who Lost Himself; That Night in Rio; The Devil and Miss Jones; Ball of Fire (1941). In 1942 he appeared in the MetroGoldwyn-Mayer picture Seven Sweethearts. SAKEL, MANFRED, physician, b. Nadworna, Galicia, 1900. He received the M.D. degree from the University of Vienna (1925). While psychiatrist-in-chief at the Lichterfelde Hospital, Berlin, Sakel began his experiments to influence favorably various mental and emotional disorders by the use of drugs, primarily insulin and other convulsant drugs. After initial success in treating alcoholics and drug addicts by this method, he proceeded to the treatment of more profound mental and emotional disorders, notably schizophrenia and the affective psychoses. Administering large doses (shock doses), heretofore considered dangerous, he achieved the desired result, the remission of the psychosis. The success of this treatment definitely proved that even illnesses of the mind have a physiological basis and can be cured by physiological means. Sakel came to the United States in 1936 and, on the invitation of Commissioner Frederick Parsons of New York city, introduced and taught his method to doctors from various hospitals in the United States. In 1937 the first International Psychiatric Conference, held in Bern, Switzerland, was devoted to this new physiological shock treatment. In the United States Sakel endeavored to perfect the original treatment so as to cover a wider range of mental diseases. He was awarded the honorary D.Sc. degree by Colgate University, Hamilton, N. Y. His books include The Pharmacological Shock Treatment of Mental Diseases; The Results of the Shock Therapy; and The Origin of the Shock Therapy. Lit.: Forum, Feb., 1938; Life, March 14, 1938; De Kruif, Paul, "Man against Insanity," Country Gentleman, July, 1939; Time, Nov. 20, 1939; Reader's Digest, Nov., 1939; New York Times, May 20, 1942. SAKHEIM, ARTHUR, writer and stage director, b. Libau, Latvia, 1887; d. Berlin, 1931. After studying philosophy, history and philology, he first became a theatrical critic, then stage director of the Hamburger Kammerspiele. In this capacity he was with the Frankfort Schauspielhaus from 1926 on. He wrote a study on the German novelist E. T. A. Hoffmann (1908); the volumes of poetry Magnificat and Patmos and Kythera; the novels Marion in Rot and Der Kopf zwischen den Bergen; and several dramas, of which Der Zaddik (1929) and Die Heiligung des Namens deal with Jewish topics. He also published a series of seven lectures under the title of Das jüdische Element in der Weltliteratur (1924). Sakheim translated several works of English and American contemporaries for the German stage. SALANT SAKOLSKI, AARON M., economist, statistician and author, b. Baltimore, 1880. He studied at the University of Syracuse and at Johns Hopkins University, from which he received (1905) the Ph.D. degree. He was instructor in finance at New York University (1910-24), an examiner at the Federal Trade Commission (1917-19) and financial statistician to business organizations. From 1930 on he was associate professor of finance at the College of the City of New York. During the first World War, in 1916, he was a member of the Plattsburgh Officers' Training Camp. Sakolski analyzed American economics and questions of finance in a number of volumes which include: Finances of American Trade Unions (1906); American Railroad Economics (1913); Elements of Bond Investments (1921); The Analysis of Financial Statements (1925). He contributed chapters to American Business Practice (1931) and The Great American Land Bubble (1932). Together with Myron L. Hoch, he wrote Evolution of American Economic Life (1935) and American Economic Development (1936). SALADIN, sultan of Egypt, Syria and Palestine, b. Tekrit, Mesopotamia, 1137; d. Damascus, Syria, 1193. Because of his piety, justice and benevolence he was depicted by Lessing in Nathan der Weise as the prototype of humanitarianism. Saladin's rule was a period of happiness and prosperity for thousands of Jewish refugees who had been persecuted by Christian or Mohammedan fanaticism and had found an asylum in Saladin's empire. After the recapture of Palestine in 1190, Saladin allowed the Jews to return to Jerusalem. He entertained the most cordial relations with the Jews and invested them with high offices at his court. Thus Nathaniel, chief rabbi of the Egyptian Jews, was Saladin's court physician. Lit.: Graetz, H., History of the Jews, vol. 3 (1927) 405, 431, 443, 461, 472, 474, 488; Dubnow, S., Weltgeschichte des jüdischen Volkes, vol. 4 (1926) 459 et seq. SALAMAN, CHARLES KENSINGTON, composer, b. London, 1814; d. London, 1901. After making his debut as pianist in 1828, he went to Paris to study with Henri Herz. In 1831 he settled in London as a teacher of piano, giving annual concerts. He helped to found the Concerti da Camera in London in 1853, and an amateur choral society in 1849. For various periods he served as secretary of the Musical Society of London and of the Musical Association. Besides composing a comic opera, Pickwick, which was successfully produced in London in 1889, Salaman wrote numerous choral works, many of them for use in the synagogue. SALAMAN, MALCOLM CHARLES, drama and art critic, b. London, 1855; d. London, 1940. He was the eldest son of the well-known composer Charles Kensington Salaman. He studied mechanical engineering, but turned instead to journalism. From 1883 to 1894 he was dramatic and art critic of the Sunday Times, and from 1890 to 1899 he was on the staff of the Daily Graphic. In the art world he was considered the country's outstanding authority on color prints and woodcuts. Among his numerous publications on prints were: The Old Engravers of England (1906); Old English Colour Prints (1909); Old English Mezzotints (1910); The Great Painter-Etchers from Rembrandt to Whistler (1913); Modern Woodcuts and Lithographs by British and French Artists (1919); the series Masters of Etching and Masters of the Colour Print; The Woodcut of Today at Home and Abroad (1930);The New Woodcut (1930). He published an annual review, Fine Prints of the Year, from 1923 to 1938. Salaman wrote a number of plays, several of which were acted: Deceivers Ever (1883); Dimity's Dilemma (1894); A Modern Eve (1894). He edited the plays of Sir Arthur Wing Pinero (1891-1900). SALAMAN, REDCLIFFE NATHAN, scientist, b. London, 1874. He received his scientific and medical education at Cambridge and London Hospital, where from 1901 to 1904 he was director of the Pathological Institute. His chief line of research became the study of the potato, and at Barley, Hertfordshire, in the years 1906 to 1926, he conducted investigations into the genetics of the potato and allied subjects. In 1926 he published Potato Varieties; later he contributed important articles on the history, genetics and virus disease of potatoes to leading scientific journals. He was onetime director of the Potato Virus Research Station at the University of Cambridge, and he was made chairman of the Potato Committee of the National Institute of Agricultural Botany. In 1935 Salaman was made a fellow of the Royal Society. He was elected president of the Jewish Health Organisation of Great Britain, a post which he still held in 1943, and was president of the Jewish Historical Society of England (1922). To the Transactions of the latter and to other journals as well he contributed articles on the anthropology of the Jews. He was made a trustee of Jews' College, and was elected a governor of The Hebrew University, Jerusalem. During the first World War Salaman served in Palestine as a captain in the Royal Army Medical Corps. In 1920 he published Palestine Reclaimed. His wife, the poetess Nina Ruth (Davis) Salaman (18771925), published: Jehudah Halevi. Selected Poems (1925); Songs of Exile (1901), both translations; Rahel Morpurgo (1924); Apples and Honey (1921; 2nd ed., 1927); and other works. SALAMON of Székesfehérvár, Hungary, the first deputy of the Hungarian Jews to the king, who lived during the reign of King Zsigmond (1387-1437). Elected by a convention of Jewish communal leaders at a time when the legal status of the Jews was not defined, he appeared before the king in 1396, asking for the renewal of the forgotten privileges of 1251. It is assumed that the Jews of Hungary offered a heavy tribute to the king, who instructed the chapter of Székesfehérvár to produce the ancient document from its archives and issue a copy of it to Salamon. The practice of electing deputies to the kings was maintained among Hungarian Jews for the next hundred years. SALAMON, NAHUM, industrialist and financier, b. London, 1828; d. London, 1900. Salamon was a man of great enterprise and perseverance. He early foresaw the future possibilities of the sewing machine, and introduced the Howe machine into England. He thus became the founder of British trade in sewing machines. Soon after the invention of the spider-wheel Salamon discovered the possibilities of developing the modern bicycle, and he was a leader in the movement to create and distribute popular conveyances. He was also the first Englishman to erect a plant for the manufacture of bicycles at Coventry. The Prince of Wales, afterward King Edward VII, thought highly of Salamon's commercial and industrial pioneership, and regretted Salamon's death, which prevented the prince from decorating or knighting Salamon after his accession to the throne. Salamon also acquired the English patents of saccharin, and introduced it into England, working together with his son, SIR ALFRED GORDON SALAMON (1858-1921), inventor of several successful processes in connection with industrial chemistry. Salamon was keenly interested in Jewish learning and letters. He was one of the first subscribers to the Society of Hebrew Literature. SALANT, WILLIAM, pharmacologist, b. Russia, 1870. He came to New York city in 1884, and studied |