FREEMASONRY AND ITS KINDRED SCIENCES by ALBERT C. MACKEY M. D. |
 The Hebrew letter is Samech. The nineteenth letter in the English alphabet. Its nulnerical value is 60. The sacred application to the Deity is in the name Somech, Upholder, the Latin Fulcteus or Firmas. The Hebrew letter Shin, a tooth, from its formation, is of the numerical value of 300. SAADH One of a certain Indian sect, who have emigrated Christianity, and who in some respects resemble the Quakers in their doctrine and mode of life. Sometimes written Saud. SABAISM The worship of the sun, moon, and stars, the Tsaba Hashmaim, meaning the host of heaven. It was practised in Persia, Chaldea, India, and other Oriental Countries, at an early period a of the world's history (see Blazing Star and Sun worship). SABAOTH The Hebrew words pronounced Jehovah Tsabaoth, and meaning Jehovah of Costs, a very usual appellation for the Most High in the prophetical books, especially in Isaiah, Jeremiah, Zechariah, and Malachi, but not found in the Pentateuch. SABBAL Hebrew word, meaning the Burden, the Latin Onus. The name of the sixth step of the mystic ladder of Kadosh of the Ancient and Accepted Scottish Rite. Sometimes spelled Sabael. SABBATH In the lecture of the Second or Fellow Craft's Degree, it is said, In six days God created the heavens and the earth, and rested upon the seventh day; the seventh, therefore, our ancient Brethren consecrated as a day of rest from their labors, thereby enjoying frequent opportunities to contemplate the glorious works of creation, and to adore their great Creator. SABIANISM See Sabaism SACELLUM A availed enclosure without roof. An ornamental chapel Within a church. SACKCLOTH In the Rose Croix instructions, sackcloth is a symbol of grief and humiliation for the loss of that Which it is the object of the Degree to recover. SACRED ASYLUM OF HIGH MASONRY In the Institutes, Statutes, and Regulations, signed by Adington, Chancellor, Which are given in the Rectueil des Actes du Supréme Consetél du France, or Collection of the Acts of the Supreme Council of France, as a Sequence to the Constitutions of 1762, this title is given to any subordinate Body of the Scottish Rite. Thus in Article XVI: "At the time of the installation of a Sacred Asylum of High Masonry, the members composing it shall all make and sign their pledge of obedience to the Institutes, Statutes, and General Regulations of High Masonry." In this document the Rite is always called High Masonry, and any Body, whether a Lodge of Perfection, a Chapter of Rose Croix, or a Council of Kàdosh, is styled a Sacred Asylum. SACRED LAW The first Tables of Stone, or Commandments, which were delivered to Moses on Mount Sinai, are referred to in £, preface to the Mishna, bearing this tradition: God not only delivered the Law to Moses on Mount Sinai, but the explanation of it likewise. When Moses came down from the Mount and entered into his tent. Aaron went to visit him, and Moses acquainted Aaron with the Laws he had received from God,together with the explanation of them. After this Aaron placed himself on the right hand of Moses, and Eleazar and Ithamar, the sons of Aaron, were admitted, to whom Moses repeated what he had just before told to Aaron. These being seated, the one on the right hand, the other on the left hand of Moses, the seventy elders of Israel, who compose the Sanhedrin, came in, and Moses again declared the same laws to them, as he had done before to Aaron and his sons. Lastly, all who pleased of the common people were invited to enter, and Moses instructed them likewise in the same manner as the rest. So that Aaron heard four times w hat Moses had been taught by God upon Mount Sinai, Eleazar and Ithamar three times, the seventy elders twice, and the people once. Moses afterward reduced the laws which he had received into writing, hut not the explanation of them. These he thought it sufficient to trust to the memories of the above-mentioned persons, who, being perfectly instructed in them, delivered them to their children, and these again to theirs, from age to age. The Sacred Law is repeated in the instructions of the Fourteenth Degree, Ancient and Accepted Scottish Rite. SACRED LODGE In the lectures according to the English system, we find the following definition of the Sacred Lodge, the symbol has not been preserved in the American instructions: Over the Sacred Lodge presided Solomon, the greatest of kings, and the wisest of men; Hiram, the great and learned King of Tyre; and Hiram Abif, the widow's son, of the tribe of Naphtali. It was held in the bowels of the sacred Mount Moriah, under the part whereon was erected the Holy of Holies. On this mount it was where Abraham confirmed his faith by his readiness to offer up his only son, Isaac. Here it was where David offered that acceptable sacrifice on the threshing-floor of Araunah by which the anger of the Lord was appeased, and the plague stayed from his people. Here it was where the Lord delivered to David, in a dream, the plan of the glorious Temple, afterward erected by our noble Grand Master, King Solomon. And lastly, here it was where he declared he would establish his sacred name and word, which should never pass away- and for these reasons this was justly styled the Sacred Lodge. SACRIFICANT Tile French is Sacrifant. A Degree in the Archives of the Lodge of Saint Louis des Amis Réunis (Saint Louis of the Reunited Friends) at Calais. SACRIFICE, ALTAR OF See Altar SACRIFICER In French, the word is Sacrificateur. 1. A Degree in the Archives of the Lodge of Saint Louis des Amis Réunis (Saint Louis of the Reunited Friends) at Calais. 2. A Degree in the collection of Pyron. SADDA Persian Saddar, meaning the hundred gates. A work in the Persian tongue, being a summary of the Avesta, or sacred books. SADDUCEES Sometimes Zedukim. A Sect called from its founder Sadoc, or Zadok (see Second Samuel viii, 17, xv, 24; First Kings i, 34), who lived about 250 B.C. They denied the resurrection, a future state, and the existence of angels. The Sadducees are often mentioned in the New Testament, the Talmud, and the Midrash. The tenets of the Sadducees are noticed as contrasted with those of the Pharisees. While Jesus condemned the Sadducees and Pharisees, he is nowhere found criticizing the gets, words, or doctrines of the third sect of the Jews, the Essenes; wherefore, it has been strongly favored that Jesus was himself one of the last-named sect, who in many excellent qualities resembled Freemasons. The Sadducees were the most conservative of forces, the Pharisees more advanced in the later thoughts and tendencies. The Gospels throw an interesting and significant light upon these circumstances and their effects in that era. SADLER, HENRY Born 1840, died 1911. One of the most painstaking, patient, and persevering of Masonic students. He was initiated in 1862 in the Lodge of Justice No. 147, being at the time an A. B. in the Mercantile Marine. He became W. M. of this Lodge in 1872. In 1882 he was a founder of the Southgate Lodge, No. 1950, and in 1886 he was a founder and first Master of the Walsingham Lodge, No. 2148; in 1869 he was exalted to the Royal Arch Degree in the Royal York Chapter, No. 7; in 1872 he joined the Temperance Chapter, No. 169, and became its First Principal in 1880. In 1879 he was appointed Grand Tiler of the Grand Lodge of England, and held the post until 1910, when he retired on a pension. In 1887 he was appointed Sub-Librarian to the Grand dodge of England and was promoted to be its Librarian in 1910. His position in the Grand Lodge Library gave him access to all the old records of the Grand Lodge of England, and enabled him to write most valuable books on various points in connection with the history of English Freemasonry. In 1887 appeared his principal work, Masonic Facts and Fictions, in which he claimed, and his argument was generally accepted, that the Grand Lodge of the Antients was formed in London by some Irish Freemasons, who had not seceded, as had been supposed from the Regular Grand Lodge. In 1589 he published Notes on tile Ceremony of Installation; in 1891, the Life of Thomas Dunckerley; on 1898, Masonic Reprints and Historical Revelations; in 1904, Some Memorials of the Globe Lodge, No. BS, also the Illustrated History of Emulation Lodge of Improvement, No. 256; and in 1906, the History and Records of the Lodge of Emulation, No. 21. SAGITTA The keystone of an arch. The abscissa of a curve. SAILORS, AND FREEMASONRY Much of the United States and Canada as well as Britain has been for a long time at sea. It is not difficult for Englishmen to think of themselves as a people partly afloat, nor the Norwegians, and still less the Japanese; but America also is partly afloat, and ever has been, though it is hard for Americans to believe it. The Navy itself has more duties in peacetime than in war, and of equal importance, for it is our government abroad, without which consuls, ministers, ambassadors and diplomats in general would carry little weight. Wherever the Navy goes, America goes. The Navy, moreover, is one of America's proudest achievements, if Americans knew it, and has given to the land it serves a long succession of dedicated men whose intellectual, literary, and scholarly achievements stand second only after the colleges and universities. As for Britain, its fleet has been its alter ego. Freemasonry also, ever since as a world-wide Speculative Fraternity it escaped out of the cocoon of the Time Immemorial Lodges, has been afloat on the merchant ships and with the navies, and has with its Lodges followed them, or has waited for them in more than three thousand ports. Moreover the sea is one of the oldest of callings, millennia older than Homer who celebrated it, for the first ships appeared at the same time as the first houses and the most ancient cities. Also, like the arts and crafts on land, they have from a long time ago had their own gilds and fraternities; the Greek mariners, who went everywhere, had their associations. the Roman sailors had their collegia, and for many centuries both of them had mithraea to visit on shore. After the gild system arose early in Medieval times seamen had gilds of their own; they took apprentices; had a Patron Saint; had part in pageants with a float depicting Noah; and from the beginning of the theater were favorite stage characters. If ever a truly complete history of Freemasonry is written, omitting nothing important enough to have a chapter of its own, it will tell the story of how seamen of Britain, America, and the maritime countries of Europe carried Masonry around the world; so that if they had no share in its antiquity they had a large share in that other Landmark, its universality. (For Mariners in the period of the gilds and pageants see The British Tar in Fact and Fiction, by Charles Napier Robinson; Harper & Bros.; London and New York; 1911. The first novel about the sea was written by an American, James Fenimore Cooper; also, it is believed by many; its greatest, Moby Dtck, by Herman Melville; Shakespeare's last play was "The Tempest," a poem-comedy-drama of the sea, with a setting off our own Atlantic coast; and the fact is a reminder of the "Odyssey," attributed to Homer, the greatest sea yarn ever written. See also NAVAL LODGES in this Supplement.) SAINT ADHABELL Introduced into the Cooke Manuscript (line 603), where the allusion evidently is to Saint Amphibalus, which see. SAINT ALBAN Saint Alban, or Albanus, the proto-martyr of England, was born in the third century, at Verulam, now St. Albans, in Hertfordshire. In his youth he visited Rome, and served seven years as a soldier under the Emperor Diocletian. On his return to Britain he embraced Christianity, and was the first who suffered martyrdom in the great persecution which raged during the reign of that emperor. The Freemasons of England have claimed Saint Alban as being intimately connected with the early history of the Fraternity in that island. Anderson (Constitutions, 1738, page 57) says, "This is asserted by all the old copies of the Constitutions, and the old English Masons firmly believed it," and he quotes from the Old Constitutions: Saint Alban loved Masons well and cherished them much, and he made their pay right good; viz., two shillings per week and three pence to their cheer; whereas before that time, through all the land, a Mason had but a penny a day and his meat, until Saint Alban amended it. Ho also obtained of the King a Charter for the Free Masons, for to hold a general council, and gave it the name of Assembly, and was thereat himself as Grand Master and helped to make Masons and gave them good charges.We have another tradition on the same Subject; for in a little work published about 1764, at London, under the title of The Complete Free Mason or Multa Paucis for the Lovers of Secrets, we find the following statement (page 47) in reference to the Masonic character and position of plaint Alban: In the following (the third) century, Gordian sent many architects over—into England—who constituted themselves into Lodges, and instructed the Craftsmen in the true principles of Freemasonry; and a few years later, Carausius was made emperor of the British Isles and being a great lover of art and science, appointed Albanus Grand Master of Masons, who employed the Fraternity in building the palace of Verulam, or St. Albans.Both of these statements are simply legends, or traditions of the not unusual character, in which historical facts are destroyed by legendary additions. The fact that Saint Alban lived at Verulam may be true—most probably is so. It is another fact that a splendid Episcopal palace was built there, whether in the time of Saint Alban or not is not so certain; but the affirmative has been assumed; and hence it easily followed that, if built in his time, he must have superintended the building of the edifice.. He would, of course, employ the workmen, give them his patronage, and, to some extent, by his superior abilities, direct their labors. Nothing was easier, then, than to make him, after all this, a Grand Master. The assumption that Saint Alban built the palace at Verulam was very natural, because when the true builder's name grass lost—supposing it to have been so—Saint Alban was there ready to take his place, Verulam having been his birthplace. The increase of pay for labor and the annual congregation of the Freemasons in a General Assembly, having been subsequent events, the exact date of whose first occurrence has been lost, by a process common in the development of traditions, they were readily transferred to the same era as the building of the palace at Verulam. It is not even necessary to suppose, by way of explanation, as Preston does, that Saint Alban was a celebrated architect, and a real encourager of able workmen. The whole of the tradition is worked out of these simple facts: that architecture began to be encouraged in England about the third century; that Saint Alban lived at that time at Verulam; that a palace was erected then, or at some subsequent period, in the same place; and in the lapse time, Verulam, Saint Alban, and the Freemasons became mingled together in one tradition. The inquiring student of history will neither assert nor deny net Saint Alban built the palace of Verulam. He will be content with taking him as the representative that builder, if he was not the builder himself; and will thus recognize the proto-martyr as the type of Chat is supposed to have been the Freemasonry of his age, or, perhaps, only of the age in which the tradition received its form. ST. ALBANS, EARL OF Anderson (Constitutions, 1738, page 101) says, and, after him, Preston, that a General Assembly of the Craft was held on December 27, 1663, by Henry Jermyn, Earl of St. Albans, Grand Master, who appointed Sir John Denham his Deputy, and Sir Christopher Wren and Tohn Webb his Wardens. Several useful regulations were made at this Assembly, known as the Regulations of 1663. These regulations are given by Anderson and by Preston, and also in the Roberts Manuscript, with the addition of the oath of secrecy. The Roberts Manuscript says that the Assembly was held on the 8th of December. SAINT ALBAN'S REGULATIONS The regulations said to have been made by Saint Alban tor the government of the Craft are referred to by Doctor Anderson, in his second edition (page 57), and afterward by Brother Preston (see Saint Asian). SAINT AMPHIBALUS The ecclesiastical legend is that Saint Amphibalus came to England and converted Saint Alban, who was the great patron of Freemasonry. The Old Constitutions do not speak of him, except the Cooke Manuscript, which has the following passage (line 602): "And soon after that came Seynt Adhabell into England, and he converted Seynt Albon to Christendom"; where, evidently, Saint Adhabell is meant for Saint Amphibalus. But amphibalus is the Latin name of a cloak worn by Priests over their other garments; and Godfrey Higgins (Celtic Druids, page 201) has argued that there was no such saint, but that the Sanctus Amphibalus was merely the holy cloak brought by Saint Augustine to England. His connection with the history of the origin of Freemasonry in England is, therefore, accepting the reasoning of Godfrey Higgins, altogether apocryphal. SAINT ANDREW Brother of Saint Peter and one of the twelve Apostles. He is held in high reverence by the Scotch, Swedes, and Russians. Tradition says he was crucified on a cross shaped thus, X. Orders of knighthood have been established in his name (see Knight of Saint Andrew). SAINT ANDREW, KNIGHT OF See Knight of Saint Andrew SAINT ANDREW'S DAY November 30, was adopted by the Grand Lodge of Scotland as the day of its Annual Communication. SAINT ANTHONY An Order taking its rise from the life and habits of Saint Anthony, the hermit, who died about 357. His disciples, called Anchorites, near Ethiopia, lived in austerity and solitariness in the desert, until John, Emperor of Ethiopia, in 370, created them a religious order of knighthood, and bestowed privileges upon them under the title of Saint Anthony, who was made patron of the empire. They established monasteries, adopted a black habit, and wore a blue cross in the shape of a Tau. The vow of the Order embraced chastity, defense of the Christian faith, to guard the empire, obey their superiors, and go to war when and wheresoever commanded. Marriage required a license. There were two classes—combatants and non-combatants— the second class being composed of those too old for military duty. yet ere they retired they were required to serve three years against Arabian pirates, three against the Turks, and three against the Moors. The ancient monastery is in the deserts of Thebais, surrounded by an oval wall five hundred paces in circumference and forty feet in height. It is entered by ropes let down from the watch-house, the crane being turned by monks. By age, the cells, which are four by five by seven feet, have been reduced from three hundred to forty. Advantage had been taken of one of nature's curiosities in obtaining abundant water from a riven rock, which is reached through a subterraneous passage of fifty paces, extending beyond the walls. In France, Italy, and Spain there are ecclesiastical and military organizations styled Knights of Saint Anthony, who wear a plain cross, the principals a double cross. The chief seat is at Vienna. In the Abbey rest the remains of Saint Anthony. SAINT AUGUSTlNE Saint Augustine, or Saint Austin, was sent with forty monks into England, about the end of the sixth century, to evangelize the country Leaning says that, according to a tradition, he placed himself at the head of the Corporations of Builders, and was recognized as their Grand Master. No such tradition, nor, indeed, even the name of Saint Augustine, is to be found in any of the 01s1 Constitutions which contain the Legend of the Craft. SAINT BERNARD Saint Bernard of Clairvaux was one of the most eminent names of the Church in the Middle Ages. In 1128 he was present at the Council of Troyes, where, through his influence, the Order of Knights Templar was confirmed; and he himself is said to have composed the Rule or Constitution by which they were afterward governed. Throughout his life he was distinguished for his warm attachment to the Templars, and "rarely," says Burnes (Sketch of the Knights Templar, page 12), "wrote a letter to the Holy Land, in which he did not praise them, and recommend them to the favor and protection of the great." To his influence, untiringly exerted in their behalf, has always been attributed the rapid increase of the Order in wealth and popularity. ST. CLAIR OF ROSSLYN One of the most curious episodes in the history of Freemasonry occurred at the time of the founding of the Grand Lodge of Scotland in 1736 when William St. Clair of Rosslyn (or Rossline, or Roslin) tendered his "resignation of the office of hereditary Grand Master" in order that in the future no confusions would arise as between his family and any Grand Master. The "resignation" begins by saying "that the Masons in Scotland did, by several deeds, constitute and appoint William and Sir William St. Clair of Rossline, my ancestors and their heirs, to be their patrons, protectors, judges, or masters," etc. (See page 899.) Historians have doubted that any family ever held a certainty over the Craft in Scotland. Yet it is not impossible that it should have been true, for similar things occurred elsewhere. During the later Middle Ages and early in the Modern Age, it was not uncommon for a family to organize itself (as Japanese families still do), with a head, rules and penalties, somewhat like a modern business corporation. Until about the Sixteenth Century France, at least lid its government, army, and church, was little more than a network of such families —the "200 families" still claim ancient and hereditary privileges. The most extraordinary of such families in any country was the Hapsburgs (or Habsburgs) which as early as 1291 became a kind of hansa, or gild, and went into the business of supplying (by contract or agreement) kings, queens, princes, etc., to any country in the market for one, and are still at it. The Fuggers were another, except that they were financiers. One of these families, the most notorious, has a link with the history of Freemasonry through a link it itself had with the gild system in Florence, Italy. This was the Medici Family (it began as Medici and Sons). The founder of the family was a worker in a gild of weavers and carders in the Fourteenth Century, and became a petty but successful gild politician. Gradually, decade after decade, one Medici after another became "boss" of a gild, then of a number of gilds, got a monopoly of the silk gild, became wealthy and established a bank, and by a deft manipulation of gild funds and politics became ruler of Florence. Once in power they produced a line of Popes, beginning with the famous Leo X; they produced the noted Cosimo, the famous Lorenzo, patron of the arts, and finally sent a weakling daughter of the house, Katherine, to be Queen of France, where she helped defeat the Protestant Reformation. The Medici history brought to light a fundamental weakness of the gild system; workers' gilds could by manipulation be brought under control by merchant gilds; a group of these latter could be brought under control by one of their own gilds; one man, with money enough, could control that gild. A gild had in its own organization no means to fight off that form of monopolization. Once the Medici had learned how it could be done, the capitalist system was invented, and the gild system was doomed; the emphasis passed from work and things to be made to money and wealth to be gained. The St. Clair family made no such use of the Mason gilds in Scotland; but a case like that of the Medici, and the history of organized families in general, makes the St. Clair tradition more intelligible, and at the same time more credible; they may even have found it an economic advantage to be "judges and masters" of the Masons. SAINT CLAIR CHARTERS In the Advocates' Library, of Edinburgh, is a manuscript entitled Hay's Memoirs, which is, says Lawrie, "a collection of several things relating to the historical account of the most famed families of Scotland. Done by Richard Augustine Hay, Canon Regular of Sainte Genevefs of Paris, Prior of Sainte Pierremont, etc., Anno Domini 1700." Among this collection are two manuscripts, supposed to have been copied from the originals by Canon Hay, and which are known to Masonic scholars as the Saint Clair Charters. These copies, which it seems were alone known in the eighteenth century, were first published by Lawrie, in his History of Freemasonry, where they constitute Appendices I and II. But it appears that the originals have since been discovered, and they have been printed by Brother W. J. Hughan, in his Unpublished Records of the Craft, with the following introductory account of them by Brother D. Murray Lyon: These manuscripts were several years ago accidentally discovered by David Lang, Esq., of the Signet Library, who gave them to the late Brother Aytoun Professor of Belles-Lettres in the University of Edinburgh, in exchange for some antique documents he had. The Professor presented them to the Grand Lodge of Scotland, in whose repositories they now are. There can be no doubt of their identity as originals. We have compared several of the signatures with autographs in other manuscripts of the time.Facsimiles and transcripts of these manuscripts are given by D. M. Lyon in his History of the Lodge of Edinburgh. The letter of jurisdiction is probably of a date 1600-1, and the second document, probably May 1, 1628. However difficult it may be to decide as to the precise date of these Charters, there are no Masonic manuscripts whose claim to authenticity is more indisputable; for the statements which they contain tally not only with the uniformly accepted traditions of Scotch Freemasonry, but with the written records of the Grand Lodge of Scotland, both of which show the intimate connection that existed between the Freemasonry of that kingdom and the once powerful but now extinct family of Saint Clair. SAINT CLAIR, WILLIAM The Saint Clairs of Roslin, or, as it is often spelled, of Rosslyn, held for more than three hundred years an intimate connection with the history of Freemasonry in Scotland. William Saint Clair, Earl of Orkney and Caithness, was, in 1441, appointed by King James II the Patron anal Protector of the Freemasons of Scotland, and the office was made hereditary in his family. Charles Mackie says of him (Freemason, May, 1851, page 166) that "he was considered one of the best and greatest Masons of the age." He planned the construction of a most magnificent collegiate church at his palace of Roslin, of which, however, only the chancel and part of the transept were completed. To take part in this design, he invited the most skilful Freemasons from foreign countries; and in order that they might be conveniently lodged and carry on the work with ease and despatch, he ordered them to erect the neighboring town of Roslin, and gave to each of the most worthy a house and lands. After his death, which occurred about 1480, the office of hereditary Patron was transmitted to his descendants, who, says Lawrie (History of Freemasonry, page 100), "held their principal annual meetings at Kilwinning." The prerogative of nominating the office-bearers of the Craft, which had always been exercised by the kings of Scotland, appears to have been neglected by James VI after his accession to the throne of England. Hence the Freemasons, finding themselves embarrassed for want of a Protector, about the year 1600, if that be the real date of the first of the Saint Clair Manuscripts, appointed William Saint Clair of Roslin, for himself and his heirs, their "Patrons and Judges." After presiding over the Order for many years, says Lawrie, William Saint Clair went to Ireland, and in 1630 a second Charter was issued, granting to his son, Sir William Saint Clair, the same power with which his father had been invested. This Charter having been signed by the Masters and Wardens of the principal Lodges of Scotland, Sir William Saint Clair assumed the active administration of the affairs of the Craft, and appointed his Deputies and Wardens, as had been customary with his ancestors. For more than a century after this renewal of the compact between the Laird of Roslin and the Freemasons of Scotland, the Craft continued to flourish under the successive heads of the family. But in the year 1736, William Saint Clair, to whom the Hereditary Protectorship had descended in due course of succession, having no children of his own, became anxious that the office of Grand Master should not become vacant at his death. Accordingly, he assembled the members of the Lodges of Edinhurgh and its vicinity, and represented to them the good effects that would accrue to them if they should in future have at their head a Grand Master of their own choice, and declared his intention to resign into the hands of the Craft his hereditary right to the office. It was agreed by the assembly that all the Lodges of Scotland should be summoned to appear by themselves, or proxies, on the approaching Saint Andrew's Day, at Edinburgh, to take the necessary steps for the election of a Grand Master. In compliance with the call, the representatives of thirty-two Lodges met at Edinburgh on the 30th of November 1736, when William Saint Clair tendered the following resignation of his hereditary office: I, William Saint Clair, of Roslin, Esq., taking into my consideration that the Masons in Scotland did, by several deeds, constitute and appoint trillium and Sir William Saint Clairs of Roslin, my ancestors and their heirs, to be their patrons, protectors judges, or masters, and that my holding or claiming any such jurisdiction, right, or privilege might be prejudicial to the Craft and creation of Masonry, whereof I am a member; and I, being desirous to advance and promote the good and utility of the said Craft of Masonry to the utmost of my power, do therefore hereby, for me and my heirs, renounce quit claim over give, and discharge all right, claim, or pretense that I, or my heirs, had, have, or any ways may have, pretend to, or claim to be, patron, protector, judge, or master of the Masons in Scotland, in virtue of any deed or deeds made and granted by the said Masons, or of any grant or charter made by any of the kings of Scotland to and in favor of the said William and sir William saint Clairs of Roslin, my predecessors, or any other manner or way whatsoever, for now and ever; and I bind and oblige me and my heirs to warrant this present renunciation and discharge at all hands. And I consent to the registration hereof in the books of council and session, or any other judges' books competent, therein to remain for preservation.Then follows the usual formal and technical termination of a deed (Lawrie's History of Freemasonry, page 148). The deed of resignation having been accepted, the Grand Lodge proceeded to the election of its office bearers, when William Saint Clair, as was to be expected, was unanimously chosen as Grand Master; an office which, however, he held but for one year, being succeeded in 1737 by the Earl of Cromarty. He lived, however, for more than half a century afterward, and died in January, 1778, in the seventy-eight year of his age. The Grand Lodge of Scotland was not unmindful of his services to the Craft, and on the announcement of his death a funeral Lodge was convened, when four hundred Brethren, dressed in deep mourning, being present, Sir William Forbes, who was then the Grand Master, delivered an impressive address, in the course of which he paid the following tribute to the character of Saint Clair. After alluding to his voluntary resignation of his high office for the good of the Order, he added: "His zeal, however, to promote the welfare of our Society was not confined to this single instance; for he continued almost to the very close of life, on all occasions where his influence or his example could prevail, to extend the spirit of Masonry and to increase the number of the Brethren.... To these more conspicuous and public parts of his character I am happy to be able to add, that he possessed in an eminent degree the virtues of a benevolent and good heart—virtues which ought ever to be the distinguishing marks of a true brother" (Lawrie's History of Freemasonry page 224). Brother Charles Mackie, in the London Freemasons Quarterly Retried (1831, page 167), thus described the last day of this venerable patron of the Order: "William Saint Clair of Roslin, the last of that noble family, was one of the most remarkable personages of his time; although stripped of his paternal title and possessions, he walked abroad respected and reverenced. He moved in the first society; and if he did not carry the purse, he was stamped with the impress of nobility. He did not require a cubit to be addled to his stature, for he was considered the stateliest man of his age." The preceding account by Doctor Mackey of the connection of the Saint Clairs with Scotch Freemasonry is based almost entirely on Lawrie's History of Freemasonry, 1804, but a later anal more critical writer—D. Murray Lyon (History of the Lodge of Edinburgh, 1873, page 3)—considers the statement that James II invested the Earl of Orkney and Cattiness with the dignity of Grand Master and subsequently made the office hereditary to be "altogether apocryphal." The real fact appears to be, continues Brother Hawkins, that the Operative Masons of Scotland by the Saint Clair Charters did confer upon the Saint Clair family the office of Patron and Protector of the Craft, and that William Saint Clair was made a Freemason in 1735 in order to resign this office, and in return for such apparent magnanimity to be elected in 1736 the first Grand Master of Scotland. SAINT CLAIR, WILLIAM OF ROSLIN First Grand Master Mason of Scotland, elected, in 1736 when the Grand Lodge of Scotland was formed, an office he held for one year only. A good deal of discussion has been had pro and con as to the validity of two old documents known as the Saint Clair Charters, one dated about 1601 and one 1628, in which documents the statement is made that the Operative Masons of Scotland had conferred upon the family of Saint Clair of Roslin the honor of being recognized as Patron and Protector of the Craft. In 1736 when a first Grand Master was to be chosen for the Scottish Grand Lodge, William Saint Clair was made a Freemason in the Lodge Canongate Kilwinning and he also formally resigned all claim to be Patron and Protector of the Freemasons in Scotland on November 30 of the same year at a meeting held at Edinburgh. William Saint Clair died in 1778. SAINT CONSTANTINE, ORDER OF Presumed to have been founded by the Emperor Isaac Angelus Comnenus, in 1190). ST. DOMINGO Sañto Domingo. One of the principal islands of the West Indies. Freemasonry was taken there at an early period in the eighteenth century. Rebold ( History of Three Grants Lodgers, page 687) said in 1746. It must certainly have been in active condition there at a time not long after, for in 1761 Stephen Morin, who had been deputed by the Council of Emperors of the East and West to propagate the advanced Degrees, selected St. Domingo for the seat of his Grand East, and thence disseminated the system, which resulted in the establishment of the Supreme Council of the Ancient and Accepted Scottish Rite at Charleston, South Carolina. The French Revolution, and the insurrection of the slaves at about the same period, was for a time fatal to the progress of Freemasonry in St. Domingo. Subsequently, the island was divided into two independent governments—that of Dominica, inhabited by whites, and that of Hayti, inhabited by blacks. In each of these a Masonic obedience was organized. The Grand Lodge of Hayti was charged with irregularity in its formation, and was not recognized by the Grand Lodges of the United States. It has been, however, by those of Europe generally, and a representative from it was accredited at the Congress of Paris, held in 1855. Freemasonry was revived in Dominica, Rebold says, in the above mentioned work, in 1822; other authorities say in 1855. A Grand Lodge was organized at the City of St. Domingo, December 11, 1858. Dominican Freemasonry has been established under the Ancient and Accepted Scottish Rite, and the National Grand Orient of the Dominican Republic divided into four sections, namely, a Grand Lodge, Grand Chapter General, Grand Consistory General, and Supreme Council. The last Body was not recognized by the Mother Council at Charleston, since its establishment is in violation of the Scottish Constitutions, which prescribe one Supreme Council only for all the West India Islands. SAINTE CROIX, EMANUEL JOSEPH GUIL HEM DE CLERMONT-LODEVE DE A French antiquary, and member of the Institute, who was born at Mormoiron, in 1746, and died in 1809. His work, published in two volumes in 1784, and entitled Recherches Historiques et Critiques sur les Mysteres du Paganisme, or Historical and Critical Studies on the Mysteries of Paganism, is one of the most valuable and instructive essays that we have in any language on the ancient mysteries—those religious associations whose history and design so closely connect them with Freemasonry. The later editions were enriched by the valuable notes of Silvestre de Tracy. SAINT GEORGE'S DAY The twenty-third of April. Being the Patron Saint of England, his festival is celebrated by the Grand Lodge. The Constitution requires that "there shall be a Grand Masonic festival annually on the Wednesday next following Saint George's Day." SAINT GERMAIN A town in France, about ten miles from Paris, where James II established his Court after his expulsion from England, and where he died. Doctor Oliver says (Historical Landmarks ii, page 28), and the statement has been repeatedly made by others, that the followers of the dethroned monarch who accompanied him in his exile, carried Freemasonry into France, and laid the foundation of that system of innovation which subsequently threw the Order into confusion by the establishment of a new Degree, which they called the Chevalter Maçon Ecossais, and which they worked in the Lodge of Saint Germain. But Doctor Oliver has here antedated history. James II died in 1701, and Freemasonry was not introduced into France from England until 1725. The exiled House of Stuart undoubtedly made use of Freemasonry as an instrument to aid in their attempted restoration; but their connection with the Institution must have been after the time of James II, and most probably under the auspices of his grandson, the Young Pretender, Charles Edward. SAINT GERMAIN, THE COUNT OF Also known as Count de Bellamura in Venice; as the Chevalier de Schöning at Pisa; as Chevalier Well done at Milan; and at Genoa as Count Soltikow. authentic record of his origin. First heard of in Europe as the Count de Saint Germain, in 1750 Introduced into French society and became Popular in Paris. Handsome, able musician, especially upon the violin, expert magician, inveterate gambler accomplished linguist, and the most reasonable account is that he was the natural son of an Italian princess, born about 1710, at San Germano, Savoy This account gives his father as a local tax-collector Rotondo. Some accounts give his birthplace at Letmeritz, in Bohemia; he was pronounced an Alsatian Jew named Simon Wolff by the Marquis de Crequy. Some place him as the Marquis de Betmar, born in Portugal, others state he was a Spanish Jesuit, named Aymar. Frederick II of Prussia named him "a man no one has ever been able to make out." He laid claim to the highest rank of Freemasonry, the Order being at that time strong in France, claiming also that he was over five hundred years of age, had been born in Chaldaea, possessed the secrets of the Egyptian sages, master of the art of transmutation of metals, which he said he had learnt in Hindustan, that he could produce pure diamonds by the artificial crystallization of pure carbon. His familiarity with modern history and the polities of the time were startling and he made a remarkable prophecy in the case of King Louis XV Ellis advertised attainments were of a character to win him renown and he became an intimate of Frederick the Great, remaining long at his Court. He was concerned in the conspiracies at St. Petersburg in 1762. He went to Germany, 1774, later traveled in Italy and Denmark, founded the Society of Saint Jackin which was afterwards known as the Saint Joachim. In 1783 he declared that he was weary of immortality and resigned it at Eckernfiorde, in Schleswig. SAINT HELENA An island in the South Atlantic Ocean. Lodges have been chartered from time to time by English authority at James Town, St. Helena. Several-early ones became extinct and the first to be successful was St. Helena Lodge, warranted on April 6, 1843. Its original papers were lost or destroyed within two years and a duplicate Charter was granted on May 3, 1845. SAINT JOHN, FAVORITE BROTHER OF The Eighth Degree of the Swedish Rite SAINT JOHN, LODGE OF See Lodge of Saint John SAINT JOHN OF JERUSALEM, KNIGHT OF See Knight of Saint John of Jerusalem ST. JOHNS' AND YORK MASONS In England, Scotland, and Ireland at the beginning of the first Grand Lodge in 1717 there was an unknown but comparatively large number of Lodges and Masons called generally St. Johns'. St. Johns' Lodges prior to 1717 may have been Lodges without any copy of the Old Charges, were therefore self-constituted as the meaning of that term would have obtained in that time; also, there were a number of Masons not in any Lodge, and apparently in some instances "one Mason Snot in any Lodge] would make another. " After the new Grand Lodge system was established a number of the St. Johns' Lodges (one may believe a larger number than existing records account for) continued to work (and not as Operative Lodges) but never joined the Grand Lodge. Yet during the first half of the Eighteenth Century these were accepted as genuine Lodges, and their members often Visited regular (on the Roll of Grand Lodge) Lodges. The Rev. George Oliver had a muddled theory that Free masonry had been revived and reformed by St. John the Evangelist and for that reason he called Craft Masonry "St. John's Masonry." Owing to the large circulation of his books in America this term came into general use (it is obsolete now); Oliver's St. John~s Masons had no connection in thought or theory with the St. Johns' Masons familiar to Eighteenth Century Lodges. One of the many proofs of the numerousness of St. Johns' Masons is given by the records of Old Dundee Lodge, No. 18 (probably older than Grand Lodge). On page 168 of his history of that Lodge Arthur Heiron writes: "In olden days there were certain Lodges who were never regularly constituted, [by Grand Lodge] but merely recognized St. John as their leader. They were looked upon as 'Unattached' or 'Independent Lodges,' but their members w ere allowed to visit the regular [on Grand Lodge Rolls] Lodges on terms of equality, signing themselves as 'St. Johns' Men'; paying generally an extra fee. 'Old Dundee' received many such Brethren as visitors, and from 1748 to 1770 at least 162 [six per year] signed our Minute Book ...." When the Antient Grand Lodge was formed in 1751 it described itself as founded according to the Ancient Institutions of York. Its members often called themselves, and were called by others, York Masons. When the Antient Provincial Grand Lodge of Canada was formed in 1792 at Montreal (and Canadian Masonry influenced New England and New York Masonry in many ways) it became known AS the York Body and its members called themselves York Masons. The many Antient chartered Lodges which were warranted during or prior to the Revolution in the Colonies also called themselves York Masons. The term "York" was therefore introduced into America by Canadian and British Lodges and Brethren, and hence did not originate here. In his introduction to Memorials of the Mason Union, William James Hughan animadverts on the American use of "York," which he took to be an American-made myth. (This Introduction, famous in 1874, is now obsolete.) Elsewhere he accuses American Masons of "boasting" of being "York Masons." Bro. Hughan was in his own generation second to none as a cautious, accurate, historical scholar, but he had the misfortune to be in some degree in error, and oftentimes w holly in error, in his statements of fact about American Masonry. His attribution of the York myth and boasting to us is one of his mistakes. We created no myth about York, for as said above the term came straight from Britain and Canada; we never boasted about it. Today the word "York;" has lost any meaning it was ever supposed to have, and when used, if ever it still is used, functions as a mere label to distinguish the Craft and Chapter Rites from Templarism and the Scottish Rite. SAINT JOHN'S MASONRY The Constitutions of the Grand Lodge of Scotland (1848,, chapter ii) declare that that Body "practises and recognizes no degrees of Masonry but those of Apprentice, Fellow Craft, and Master Mason denominated Saint John's Masonry." SAINT JOHN'S ORDER In a system of Freemasonry which Doctor Oliver says (Mirror for the Johannites, page 58) was "used, as it is confidently affirmed, in the fourteenth century" (but it is doubtful if it could be traced farther back than the early part of the seventeenth), this appellation occurs in the obligation: That you will always keep, guard, and conceal,The same title of Joannis Ordo is given in the document of uncertain date known as the Charter of Cologne. SAINT JOHN THE ALMONER The son of the King of Cyprus, and born in that island in the sixth century He was fleeted Patriarch of Alexandria, and has been canonized by both the Greek and Roman churches, his festival among the former occurring on the 11th of November, and among the latter on the 23d of January. Bazot (Manuel du Franc-Mason, page 144) thinks that it is this saint, and not Saint John the Evangelist or Saint John the Baptist, who is meant as the true patron of our Order. "'He quit his country and the hope of a throne," says this author, into go to Jerusalem, that he might generously aid and assist the knights and pilgrims. He founded a hospital and organized a fraternity to attend upon sick and wounded Christians, and to bestow pecuniary aid upon the pilgrims who visited the Holy Sepulcher. Saint John, who was worthy to become the patron of a society whose only object is charity, exposed his life a thousand times in the cause of virtue. Neither war, nor pestilence, nor the fury of the infidels, could deter him from pursuits of benevolence. But death, at length, arrested him in the midst of his labors. Yet he left the example of his virtues to the Brethren, who have made it their duty to endeavor to imitate them. Rome canonized him under the name of Saint John the Almoner, or Saint John of Jerusalem; and the Freemasons—whose temples, overthrown by the barbarians, he had caused to be rebuilt—selected him with one accord as their patron." Doctor Oliver, however (Mirror for the Johannite Masons, page 39), very properly shows the error of appropriating the patronage of Freemasonry to this saint, since the festivals of the Order are June 24th and December 27th, while those of Saint John the Almoner are January 23d and November 11th. He has, however, been selected as the patron of the Masonic Order of the Templars, and their Commanderies are dedicated to his honor on amount of his charity to the poor, whom he called his Masters, because he owed them all service, and on account of - his establishment of hospitals for the succor of pilgrims in the East. SAINT JOHN THE BAPTIST One of the Patron Saints of Freemasonry, and at one time, indeed, the only one, the name of Saint John the Evangelist having been introduced subsequent to the sixteenth century. His festival occurs on the 24th of June, and is very generally celebrated by the Masonic Fraternity. Dalcho (Ahiman Rezon, page 150) says that "the stern integrity of Saint John the Baptist, which induced him to forego every minor consideration in discharging the obligations he owed to God; the unshaken firmness with sA>hieh he met martyrdom rather than betray his duty to his Master; his steady reproval of vice, and continued preaching of repentance and virtue. make him a fit patron of the Masonic institution." The Charter of Cologne says: "We celebrate, annually, the memory of Saint John, the Forerunner of Christ and the Patron of our Community." The Knights Hospitaler also dedicated their Order to him; and the ancient expression of our instructions, which speaks of a "Lodge of the Holy Saint John of Jerusalem," probably refers to the same saint. Krause, in his Kunsturkunden (pages 295 to 305), gives abundant historical proofs that the earliest Freemasons adopted Saint John the Baptist, and not Saint John the Evangelist as their patron. It is worthy of note that the Grand Lodge of England was revived on Saint John the Baptist's Day, in 1717 (Constitutions, 1738, page 109), and that the Annual Feast was kept on that day until 1725, when it was held for the first time on the Festival of the Evangelist (see page 119 of the above edition). Lawrie says (history of Freemasonry, page 152) that the Scottish Freemasons always kept the festival of the Baptist until 1737, when the Grand Lodge changed the time of the annual election to Saint Andrew's Day. SAINT JOHN THE EVANGELIST One of the Patron Saints of Freemasonry, whose festival is celebrated on the 27th of December. His constant admonition, in his Epistles, to the cultivation of brotherly love, and the mystical nature of his Apocalyptic visions, have been, perhaps, the principal reasons for the veneration paid to him by the Craft. Notwithstanding a well-known tradition, all documentary evidence shows that the connection of the name of the Evangelist with the Masonic Order is to be dated long after the sixteenth century, before which time Saint John the Baptist was exclusively the patron saint of Freemasonry. The two are, however, now always united, for reasons set forth in the article on the Dedication of Lodges, which see. SAINT LEGER See Aldworth, Mrs SAINT MARTIN, LOUIS CLAUDE A mystical writer and Masonic leader of considerable reputation in the eighteenth century, and the founder of the Rite of Martinism. He w as born at Amboise, in France, on January 18, 1743, being descended from a family distinguished in the military service of the kingdom. Saint Martin when a youth made great progress in his studies, and became the master of several ancient and modern languages. After leaving school, he entered the army, in accordance with the custom of his family, becoming a member of the regiment of Foix. But after six years of service, he retired from a profession which he found uncongenial with his fondness for metaphysical pursuits. He then traveled in Switzerland, Germany, England, and Italy, and finally retired to Lyons, where he remained for three years in a state of almost absolute seclusion, known to but few persons, and pursuing his philosophic studies. He then repaired to Paris, where, notwithstanding the tumultuous scenes of the revolution which was working around, he remained unmoved by the terrible events of the day, and intent only on the prosecution of his theosophic studies. Attracted by the mystical systems of Boehme and Swedenborg, he became himself a mystic of no mean pretensions, and attracted around him a crowd of disciples, who were content, as they said, to hear, without understanding the teachings of their leader. In 1775 appeared his first and most important work, entitled Des Erreurs et de la Vérité, ail les Hommes rappelés au principe universel de la Science, or Some Errors and Truth, where Men recall the Universal Principle of Knowledge. This work, which contained an exposition of the ideology of Saint Martin, acquired for its author, by its unintelligible transcendentalism, the title of the Kant of Germany. Saint Martin had published this work under the pseudonym of the l Unknown Philosopher, We Philoso pie inconnu; whence he was subsequently known by this name, which was also assumed by solre of his Masonic adherents; and even a Degree bearing that title was invented and inserted in the Rite of Philalethes. The treatise Des Erreurs et de la Vérité was in fact made a sort of text- w book by the Philalethans, and highly recommended by the Order of the Initiated Knights and Brothers of Asia, whose system was in fact a compound of theosophy and mysticism. It was so popular, that between 1775 and 1784 it had been through five editions. Saint Martin, in the commencement of his Masonic career, attached himself to Martinez Paschalis, of whom he was one of the most prominent disciples. But he subsequently attempted a reform of the system of Paschalis, and established what he called a Rectified Rite, but which is better known as the Rite or system of Martinism, which consisted of ten Degrees. It was itself subsequently reformed, and, being reduced to seven Degrees, was introduced into some of the Lodges of Germany under the name of the Reformed Ecossism of Saint Martin. The theosophic doctrines of Saint Martin were introduced into the Masonic Lodges of Russia by Count Gabrianko and Admiral Pleshcheyeff, and soon became popular. Under them the Martinist Lodges of Russia became distinguished not only for their Masonic and religious spirit—although too much tinged with the mysticism of Jacob Boehme and their founder—but for an active zeal in practical works of charity of both a private and public character. The character of Saint Martin has been much mistaken, especially by Masonic writers. Those who, like Voltaire, have derided his metaphysical theories, seem to have forgotten the excellence of his private character, his kindness of heart, his amiable manners, and his varied and extensive erudition. Nor should it be forgotten that the true object of all his Masonic labors was to introduce into the Lodges of France a spirit of pure religion. His theory of the origin of Freemasonry was not, however, based on any historical research, and is of no value, for he believed that it was an emanation of the Divinity, and was to be traced to the very beginning of the world. SAINT NICAISE A considerable sensation was produced in Masonic circles by the appearance at Frankfort, in 1755, of a work entitled Saint Nicaise, oder eine Sammlung merkwürdiger Maürerischer Briefe, für Freimaürer und die es nicht, Saint Nicaise, or a Collection of curious Masonic papers for Freemasons and others. A second edition was issued in 1786. Its title-page asserts it to be a translation from the French, but it was really written by doctor Starck. It professes to contain the letters of a French Freemason who was traveling on account of Freemasonry, and having learned the mode of work in England and Germany, had become dissatisfied with both, and had retired into a cloister in France. It was really intended, although Starck had abandoned Freemasonry, to defend his system of Spiritual Templarism, in opposition to that of the Baron Von Hund. Accordingly, it was answered in 1786 by Von Sprengseisen, who was an ardent friend and admirer of Von Hund, in a work entitled Anti Saint Nicaise, which was immediately followed by two other essays by the same author, entitled Archimedes, and Scala Algebraica (Economica These three works have become exceedingly rare. SAINT PAUL'S CHURCH As Saint Paul's, the Cathedral Church of London, was rebuilt by Sir Christopher Wren—who is called (in the Book of Constitutions, 1738, page 107) the Grand Master of Freemasons—and some writers have advanced the theory that Freemasonry took its origin at the construction of that edifice. In the Fourth Degree of Fessler's Rite—which is occupied in the critical examination of the various theories on the origin of Freemasonry— among the seven sources that are considered, the building of Saint Paul's Church is one. Nicolai does not positively assert the theory; but he thinks it not an improbable one, and believes that a new system of symbols was at that time invented. It is said that there was, before the revival in 1717, an old Lodge of Saint Paul's; and it is reasonable to suppose that the Operative Masons engaged upon the building were united with the architects and men of other professions in the formation of a Lsdge, under the regulation which no longer restricted the Institution to Operative Masonry. But there is no authentic historical evidence that Freemasonry first took its rise at the building of Saint Paul's Church. SAINTS JOHN The Holy Saints John, so frequently mentioned in the instructions of Symbolic Freemasonry, are Saint John the Baptist and Saint John the Evangelist, which see. The original dedication of Lodges was to the Holy Saint John, meaning the Baptist. SAINTS JOHN, FESTIVALS OF See Festivals SAINT VICTOR, LOUIS GUILLEMAIN DE A French Masonic writer, who published, in 1781, a work in Adonhiramite Masonry, entitled Receuil Précieuz de la Maçonnerie Adonhiramite, or Choice Collection of Adonhiramite Masonry. This volume contained the instructions of the first four Degrees, and was followed, in 1787, by another, which contained the higher degrees of the Rite. If Saint Victor was not the inventor of this Rite, he at least modified and established it as a working system, and, by his writings and his labors, gave to it whatever popularity it at one time possessed. Subsequent to the publication of his Receuil Précieuz, he wrote his Origine de la Maçonnerie Adonhiramite, a learned and interesting work, in which he seeks to trace the source of the Masonic initiation to the Mysteries of the Egyptian Priesthood. SAKINAT The Divine Presence. The Shekinah, which see. SAKTI The female energy of Brahma, of Vishnu, or especially of Siva. This lascivious worship was inculcated in the Tantra meaning Instrument of Faith, a Sanskrit work, found under various forms, and regarded by its numerous Brahmanical and other followers as a fifth Veda. SALAAM The name of the Arabic form of salutation, which is by bowing the head and bringing the extended arms forward from the sides until the thumbs touch, the palms being down. SALADIM More properly Salah-ed-din, Yussuf ibn Ayub, the Sultan of Egypt and Syria, in the time of Richard Coeur-de Lion, and the founder of the Ayubite dynasty. As the great Moslem hero of the Third Crusade, and the beau-ideal of Moslem chivalry, he is one of the most imposing characters presented to us by the history of that period. Born at Takreit, 1137; died at Damascus, 1193. In his man hood he had entered the service of Noureddin. He became Grand Vizier of the Fatimite Calif, and received the title of the Victorious Prince. At Noured din's death, Salah-ed-din combated the succession and became the Sultan of Syria and Egypt. For ten succeeding years he was in petty warfare with the Christians until at Tiberias, in 1187, the Christians were terribly punished for plundering a wealthy caravan on its way to Mecca. The King of Jerusalem, two Grand Masters, and many warriors were taken captives Jerusalem stormed, and many fortifications reduced This roused Western Europe; the Kings of France and England, with a mighty host, soon made their appearance; they captured Acre in 1191, and Richard Coeur-de-Lion, with an invading force, twice defeated the Sultan, and obtained a treaty in 1192, by which the coast from Jaffa to Tyre was yielded to the Christians. Salah-ed-din becomes a prominent character in two of the Consistorial Degrees of the Ancient and Accepted Scottish Rite, mainly exemplifying the universality of Freemasonry Brother Lessing has in his dramatic poem, Nathan the Wise, presented a most romantic and edifying character in an Eastern Monarch of this kind to illustrate Masonic toleration. SALFI, FRANCISCO An Italian philosopher and litterateur, who was born at Cozenza, in Calabria January 1, 1759, and died at Passy, near Paris, September, 1832. He was at one time Professor of history and Philosophy at Milan. He was a prolific writer, and the author of many works on history and political economy. He published, also, several poems and dramas, and received, in 1811, the prize given by the Lodge at Leghorn for a Masonic essay upon the utility of the Craft and its relation to philanthropy and morals, and entitled Della utiltà delta Franca Massoneria sotto it rapporto filantropico é morale. SALIX A significant word in the advanced Degrees, invented, most probably, at first for the system of the Council of Emperors of the East and West, and transferred to the Ancient and Accepted Scottish Rite. It is derived, say the old French rituals, from the initials of a part of a sentence, and has, therefore, no other meaning. SALLE DES PAS PERDUS A French expression meaning the Hall of the Lost Steps. The French thus call the anteroom in which visitors are placed before their admission into the Lodge. The Germans call it the Fore-Court, Vorhof, and sometimes, as with the French, der Saal der verlornen Schritte. Lenning says that it derives its name from the fact that every step taken before entrance into the Fraternity, or not made in accordance with the precepts of the Order, is considered as lost. SALOMONIS SANCTIFICATUS ILLUMINATUS, MAGNUS JEHOVA The elaborate title, somewhat extravagant as Sanctified, illuminated, of the reigning Master or third class of the Illuminated Chapter according to the Swedish system. SALSETTE An island in the Bay of Bombay, celebrated for stupendous caverns excavated artificially out of the solid rock, with a labor which must, says Grose, have been equal to that of erecting the Pyramids, and which were appropriated to the initiations in the Ancient Mysteries of India. SALT In the Helvetian or Swiss instructions, salt is added to corn, wine, and oil as one of the elements of consecrations because it is a symbol of the wisdom and learning which should characterize a Freemason's Lodge. When the foundation-stone of a Lodge is laid, the Helvetian ceremonial directs that it shall be sprinkled with salt, and this formula be used: "May this undertaking, contrived by wisdom, be executed in strength and adorned with beauty, so that it may be a house where peace, harmony, and brotherly love shall perpetually reign." This is but carrying out the ancient instructions of Leviticus (ii, 13)." And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering with all thine offerings thou shalt offer salt." Significant as are the references in the Bible to salt, as the rubbing of salt on the new-born child (Ezekiel xvi, 4); the allusions in Mark (ix, 49, 50)." For every one shall be salted with fire and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his saltiness, wherewith will ye season it? Have salt in yourselves, and have peace one with another;" the burnt offerings of Ezekiel (xliii, 24) were sprinkled with salt, "And thou shalt offer them before the Lord, and the priests shall east salt upon them, and they shall offer them up for a burnt offering unto the Lord;" the "covenant of salt for ever before the Lord unto thee and to thy seed with thee" of Numbers (xvii, 19) and again in Second Chronicles (xii, 5), these are all reminders of the ancient importance of salt, the symbol of pledged affiliation, as in the weighty and warning utterance of Jesus in Matthew (v, 13)." Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It ins thenceforth good for nothing, but to be east out, and to be trodden under foot of men." Salt to the ancient world was pronounced a substance dear to the gods (Plato, Timaeus) and to break bread and eat salt at a meal with others were symbols of lighted faith and loyalty. SALUTATION Leaning says, that in accordance with the usage of the Operative Masons, it was formerly the custom for a strange Brother, when he visited a Lodge, to bring to it such a salutation as this: "From the Right Worshipful Brethren and Fellows of a Right Worshipful and Holy Lodge of Saint John." The English salutation, at the middle of the eighteenth century, was: "From the Right Worshipful Brothers and Fellows of the Right Worshipful and Holy Lodge of Saint John, from whence I come and greet you thrice heartily well. " The custom has become obsolete, although there is an allusion to it in the answer to the question, "Whence come you?" in the modern catechism of the Entered Apprentice's Degree. But Leaning is incorrect in saying that the salutation went out of use after the introduction of Certificates. The salutation was, as has been seen, in use in the eighteenth century, and Doctor Mackey noted that Certificates were required as far back at least as the year 1683. SALUTEM The Latin word for Health and used as a greeting. When the Romans wrote friendly Setters they prefixed the letter S as the initial of Salutem, or health, and thus the writer expressed a wish for the health of his correspondent. At the head of Masonic documents we often find this initial letter thrice repeated, thus: S.-.S.-.S.-., with the same signification of Health, Health, Health. It is equivalent to the English expression, Thrice Greeting. SALUTE MASON Among the Stone-Masons of Germany, in the Middle Ages, a distinction was made between the Grussmaurer or Wortmaurer, the Salute Mason or Word Mason, and the Schriftmaurer or Letter Mason. The Salute Masons had signs, words, and other modes of recognition by which they could make themselves known to each other; while the Letter Masons, who were also called Brieftrager or Letter Bearers, had no mode, when they visited strange Lodges, of proving themselves, except by the Certificates or written testimonials which they brought with them. Thus, in the examination of a German Stone-Mason, which has been published in Fallou's Mysterien der Freimaurerei (page 25), and copied thence by Findel ( History of Freemasonry, page 659), we find these questions proposed to a visiting Brother, and the answers thereto: Warden—Stranger, are you a Letter Mason or a Salute Mason? SALVADOR See San Salvador SAMARIA A city situated near the center of Palestine, and built by Omri, King of Israel, about 925 B.C. It was the metropolis of the Kingdom of Israel, or of the Ten Tribes, and was, during the exile, peopled by many Pagan foreigners sent to supply the place of the deported inhabitants. Hence it became a seat of idolatry, and was frequently denounced bv the prophets (see Samaritans). SAMARITAN, GOOD See Good Samaritan SAMARITANS The Samaritans were originally the descendants of the ten revolted tribes who had chosen Samaria for their metropolis. Subsequently, the Samaritans were conquered by the Assyrians under Shalmaneser, who carried the greater part of the inhabitants into captivity, and introduced colonies in their place from Babylon, Cultah, Ava, Hamath, and Sepharvaim. These colonists, who assumed the name of Samaritans, brought with them of course the idolatrous creed and practices of the region from which they emigrated. The Samaritans, therefore, at the time of the rebuilding of the second Temple, were an idolatrous race, and as such abhorrent to the Jews. When they asked permission to assist in the pious work of rebuilding the Temple, Zerubbabel, with the rest of the leaders, replied, "Ye have nothing to do with us to build a house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus, the king of Persia, has commanded us." Hence it was that, to avoid the possibility of these idolatrous Samaritans polluting the holy work by their co-operation, Zerubbabel found it necessary to demand of every one who offered himself as an assistant in the undertaking that he should give an accurate account of his lineage, and prove himself to have been a descendant, which no Samaritan could be, of those faithful Giblemites who worked at the building of the first Temple. There were many points of religious difference between the Jews and the Samaritans. One was, that they denied the authority of any of the Scriptures except the Pentateuch; another was that they asserted that it was on Mount Gerizim, and not on Mount Moriah, that Melehizedek met Abraham when returning from the slaughter of the kings, and that here also he came to sacrifice Isaac, whence they paid no reverence to Moriah as the site of the Holy House of the Lord. A few of the sect have long survived at Nabulus. They did not exceed one hundred and fifty. They had a High Priest, and observed all the feasts of the ancient Jews, and especially that of the Passover, which they kept on Mount Gerizim with all the formalities of the ancient rites. SAMOTHRACIAN MYSTERIES The Mysteries of the Cabiri are sometimes so called because the principal seat of their celebration was in the Island of Samothrace. "I ask," says Voltaire (Dictionary of Philosophy), "who were these Hierophants, these sacred Freemasons, who celebrated their Ancient Mysteries of Samothracia, and whence came they and their gods Cabiri?" (see Cabiric Mysteries). SANCTUARY The Holy of Holies in the Temple of Solomon (see Holy of Holies). SANCTUM SANCTORUM Latin for Holy of Holies, which see. SANDALPHON In the Rabbinieal system of Angelology, one of the three angels who receive the prayers of the Israelites and weave crowns from them Longfellow used this idea in a most beautiful poem. SANDWICH ISLANDS Freemasonry was first introduced into those far islands of the Pacific by the Grand Orient of France, which issued a Dispensation for the establishment of a Lodge about 1848, or perhaps earlier; but it was not prosperous, and soon became dormant. In 1852, the Grand Lodge of California granted a Warrant to Hawaiian Lodge, No 21, on its register at Honolulu. Royal Arch and Templar Freemasonry have both been since introduced. Honolulu Chapter was established in 1859, and Honolulu Commandery in 1871 (see Oceania). SAN GRAAL Derived, probably, from the old French, sang real, the true blood; although other etymologies have been proposed. The San Graal is represented, in legendary history, as being an emerald dish in which our Lord had partaken of the last supper. Joseph of Arimathea, having further sanctified it by receiving into it the blood issuing from the five wounds, afterward carried it to England. Subsequently it disappeared in consequence of the sins of the land, and was long lost sight of. When Merlin established the Knights of the Round Table, he told them that the San Graal should be discovered by one of them, but that he only could see it who was without sin. one day, when Arthur was holding a high feast with his Knights of the Round Table, the San Graal suddenly appeared to him and to all his chivalry, and then as suddenly disappeared. The consequence was that all the knights took upon them a solemn vow to seek the Holy Dish. The Quest of the San Graal became one of the most prominent myths of what has been called the Arthuric Cycle. The old French romance of the forte d'Arthur, or Death of Arthur, which was published by Caxton in 1485, contains the adventures of Sir Galahad in search of the San Graal. There are several other romances of which this wonderful vessel, invested with the most marvelous properties is the subject. The Quest of the San Graal very foreibly reminds us of the Search for the Lost Word. The symbolism is precisely the same—the loss and the recovery being but the lesson of death and eternal life—so that the San Graal in the Arthurian Myth, and the Lost Word in the Masonic Legend, seem to be identical in object and design. Hence it is not surprising that a French writer, De Caumont, should have said (Bulletin Monument, page 129) that "the poets of the twelfth and fourteenth centuries, who composed the romances of the Round Table made Joseph of Arimathea the chief of a military and religious Freemasonry." There is a considerable literature attached to the history of this romance written about the famous talisman. Even the name has been subjected frequently, as Doctor Mackey points out, to various interpretations. Probably the most of these commentators today accept the first word as a mutilated form from the Latin meaning holy. The text compiled and translated by Sir Thomas Malory, and the one best known to English students, is now usually mentioned as the Quest of the Holy Grail, from the French Quête du Saint Grail. Malory himself, by the way, being also much of a puzzle, Sir Sidney Lee (Dictionary of National Biography) admits he could find no one of that name to meet the conditions. But Professor S. L. Kittredge in his inquiry, Who was Sir Thomas Malory? Harvard Studies and Notes (1896, volume v), identifies him with a Warwickshire, England, gentleman who died on March 14, 1470. Professor W. W. Skeat in the preface to Joseph of Arimathie, published by the Early English Text Society, traces the word grail through the older French to graal and great, thence to a Low Latin original gradale, gradalis or grasale, a flat dish, but on the surface this derivation appears to us more hopeful than scientifically convincing. The legend has been exquisitely told in choice prose and verse since at least the Middle Ages gave it prominence. SANHEDRIM The highest judicial tribunal among the Jews. It consisted of seventy-two persons besides the High Priest. It is supposed to have originated with Moses, who instituted a Council of Seventy on the occasion of a rebellion of the Israelites in the wilderness. The room in which the Sanhedrim met was a rotunda, half of which was built without the Temple and half within, the latter part being that in which the judges sat. The Nasi, or Prince, who was generally the High Priest, sat on a throne at the end of the hall; his Deputy, called Ab-beth-din, at his right hand; and the Subdeputy, or Chaean, at his left; the other senators being ranged in order on each side. Most of the members of this Council were Priests or Levites, though men in private stations of life were not excluded. According to the English system of the Royal Arch, a Chapter of Royal Arch Masons represents the Sanhedrim, and therefore it is a rule that it shall never consist of more than seventy-two members, although a smaller number is competent to transact any business. This theory is an erroneous one, for in the time of Zerubbabel there was no Sanhedrim, that tribunal having been first established after the Macedonian conquest. The place in the Temple where the Sanhedrim met was called Gabbatha, or the Pavement; it was a room whose floor was formed of ornamental square Stones, and it is from this that the Masonic idea has probably arisen that the floor of the Lodge is a tessellated or mosaic pavement. SAN SALVADOR The capital of the Republic of Salvador, Central America. Freemasonry was brought into this State quite early, but in 1882 it was suppressed. On March 5, 1882, Rafael Zaldwar, President of the Republic, organized the brethren into a Lodge, Excelsior No. 17, chartered by the Grand Orient of Central America. Another, Caridad y Constancia (Charity and Constancy) No. 18,was opened at Tecla. On July 14, 1908, the Grand Lodge Cuscatlan do San Salvador was formed by three Lodges, Excelsior, Fuerza y Materia, and Manazan. It was recognized in 1917 by the Grand Lodge of New York. Brother Street, however, in 1922 report, writes:—"It has discredited itself very much in the eyes of the regular Jurisdictions by the readiness with which it recognizes the irregular bodies." SANTA FE, LODGE AT. The Mexican War was fought in the Far West by young volunteers from the still-new States of Illinois and Missouri. It happened that John Rolls, Colonel of the Third Regiment of Missouri Volunteers, was Grand Master, Grand Lodge of Missouri; when he discovered a number of Masons in his lines he issued a dispensation for Missouri Military Lodge, No. 86; on June 15, 1847, this Lodge was instituted at Independence, into., the eastern terminal of the Santa Fe Trail; and on October 14, 1847, received its Charter. The Lodge held one Communication there; it held its next Communication in Santa Fe, New Mexico. Between those two Communications the young men Of Missouri marched 900 miles—a feat of epic proportion; and why it has so nearly escaped the attention of historians, novelists, and poets is one among the many mysteries of the West, which today, and excepting only for a few small populated enclaves, is as empty and almost as unknown as it was then; and especially was it epic because the men marched where never an army had marched before, through lands of hostile tribes, and deserts, and rattlesnakes without number (the existence of which, and still without number, is kept a secret by every Chamber of Commerce west of the Pecos River, they and earthquakes both). From Santa Fe the troops moved down into Old Mexico; the last Minutes (of a little book in the archives of the Grand Lodge of Missouri) recorded a Communication in Santa Cruz, Old Mexico, July 15, 1848. The soldiers they had left behind formed another regimental Lodge at Santa Fe, and it worked as No. 87 until Aug. 14, 1848. The Masons left permanently behind in New Mexico after peace was declared petitioned the Grand Lodge of Maryland for a Dispensation; receiving no reply it petitioned Missouri, but again received no immediate answer. Then, under date of May 8, 1851, it received a Charter from Missouri under the name of Montezuma, No. 109, and it was instituted the following Aug. 22. This Lodge stood alone in an unsettled empire now divided among thirteen Grand Jurisdictions; a thousand miles from the fringes of the frontier; among an unfriendly, Spanish-speaking, Roman Catholic populace, with Pueblo, Apache, and Navajo Indian peoples along the edges, and at the same time the rendezvous for some of the wildest, most intractable white adventurers on the Continent. But it flourished, and for many years was Lodge, social center, meeting hall, church—it had even to make a cemetery, since the local Romanists would permit no Protestant burials. But the Lodge was strong because in its membership were the men who were to make new Mexico, first as a Territory, then as a State, among them being Christopher Carson, St. Vrain, Lafayette Head. Carson himself later was to become a charter member of the Lodge at Taos, founded in 1859. Carson's brother in law, Charles Bent, first Territorial Governor, svas also a member in Taos, and it was there that he was assassinated by a crew of Indians, drunken white men, etc., egged on by the notorious Padre Martinez. Carson himself had once been a runaway apprentice, who "took to the Santa Fe Trail," and who found "out there" the country "for which he was born" a gentleman, a man of great dignity, intelligent, a master authority on Indians, an heroic leader in battle, one of the truly great men of the West—who had nothing in common with the boys' books hero "Kit" Carson who was supposed to go about scalping Indians and carrying two revolvers. He was loved, trusted, admired by everybody, Spanish Americans, Indians, and "Americans," even by the beaver trappers, "the mountany men," a tougher, wilder, more primitive set than the Apaches themselves. NOTE. On page 181 it is stated that Carson died in Santa Fe. This was an error. He died of heart failure aged 58, on his ranch on the Los Animas, in Texas. Masons employed a Spanish-American native to bring his body back for re-interment in his old home, at Taos N. M., in a small plot of ground near his house. In the long tedious return with the body the Spanish-Ameriean began to have supernatural fears. His peneil-written memo of expenses is in the vault of the Grand Lodge of New Mexieo at Albuquerque; in an entry probably unique in Masonie expense accounts is the explanation of what he did to allay his fears: $5.00 for an image of the Virgin Mary! SANTO DOMINGO See Saint Domingo SAPICOLE, THE Thory (Acta Latomorum i, page 339) says that a Degree by this name is cited in the nomenclature of Fustier, and is also found in the collection of Viany. SAPPHIRE The Hebrew word, sometimes pronounced sap-peer. The second stone in the second row of the High Priest's breastplate, and was appropriated to the Tribe of Naphtali, The Chief Priest of the Egyptians wore round his neck an image of truth and justice made of sapphire. SARACENS Although originally only an Arab tribe, the word Saracens was afterward applied to all the Arabs who embraced the tenets of Mohammed. The Crusaders especially designated as Saracens those Mohammedans who had invaded Europe, and whose possessions of the Holy Land gave rise not only to the Crusades, but to the organization of the military and religious orders of Templars and Hospitalers, whose continual wars with the Saracens constitute the most important chapters of the history of those times. SARAJEVO An unfriendly fate dogs the steps of women who write about Freemasonry, and pro or con; if one of them makes up a book about it by rewriting some old volume too obscure for anybody ever to have heard of, a Masonic book-worm (and there are many of them) ungallantly turns up that obscure volume and gives her away; if she writes an attack on the Fraternity from "original documents loaned by one of the chancelleries" some unexpected expert spoils everything by proving it to be a forgery. This fate shadowed the unfortunate Miss Elizabeth Durham, an English lady, who set out to prove that Masons had both planned and carried out the assassination of the Austrian Arch Duke and his wife at Sarajevo in 1914. She had for authority a document which she had been told was the official minutes of the trial, and this document proved that the accused men had been Masons, and had received their instructions from a Grand Lodge. But when the actual and official records were finally made public they contained nothing in common with Miss Durham's document; she had been "had." Her document purported to have been written by "Professor Pharos"; it was discovered that "Professor Pharos" was Father Puntigam, leader of the Jesuits in Sarajevo. Even the Rev. Father Hermann Gruber, S. J., who was an Anti-Mason by profession, protested against this dreadful hoax; he pointed out among other things that whereas the assassins were under twenty years of age, it was the common rule in Danubian Masonry to accept no candidate under twenty-five. Miss Durham also relied on a Mr. H. C. Norman, another English Anti-Mason, and on Horatio Bottomley, later to be proved a swindler. Her book was entitled The Sarajevo Crime. NOTE.—The continent-wide Anti-Masonic campaign which was carried on between the two World Wars shows nowhere any evidence of spontaneity, and still less of sincerity; both the external and internal evidences prove it to have been planned; character assassination, the outright forging of documents, newspaper campaigns of innuendo, open attacks known to be false but made to start talk, these same techniques appear and re-appear from Czecho-Slovakia to Spain, and including both Ireland and France—there was much more open and dangerous Anti-Masonry in England than American Masons heard about because of the lack of any press of their own. SARDINIA Freemasonry was introduced into this kingdom in 1737 (Rebold, History of Three Grand Lodges, page 686). SARDIUS Hebrew, Odem. The first stone in the first row of the High Priest's breastplate. It is a Species of carnelian of a blood-red color, and was appropriated to the Tribe of Reuben. SARSENA A pretended exposition of Freemasonry, published at Baumberg, Germany, in 1816, under the title of Sarsena, or the Perfect Architect, created a great sensation at the time among the initiated and the profane. It professed to contain the history of the origin of the Order, and the various opinions upon what it should be, "faithfully described by a true and perfect Brother, and extracted from the papers which he left behind him." Like all other expositions, it contained, as Gadicke remarks, very little that was true, and of that which was true nothing that had not been said before. SASH An old regulation noted by Doctor Mackey on the subject of wearing sashes in a procession is in the following words: "None but officers, who must always be Master Masons, are permitted to wear sashes; and this decoration is only for particular officers." In the United States the wearing of the sash appears, very properly, to be confined to the Worshipful Master, as a distinctive badge of his office. The sash is worn by the Companions of the Royal Arch Degree, and is of a scarlet color, with the words holiness to the Lord inscribed upon it. These were the words placed upon the miter of the High Priest of the Jews. In the Ancient and Accepted Scottish Rite, the white sash is a decoration of the Thirty-third Degree. A decree of the Supreme Council of the Southern Jurisdiction confined its use to honorary members, while active members wore the collar. The sash, or scarf, is analogous to the Zennar, or sacred cord, which was placed upon the candidate in the initiation into the mysteries of India, and which every Brahman was compelled to wear. This cord was woven with great solemnity, and being put upon the left shoulder, passed over to the right side and hung down as low as the fingers could reach. SASKATCHEWAN The Brethren of the Province of Saskatchewan assembled at Regina on the 10th day of August, 1906, and formally resolved themselves into the Grand Lodge of Saskatchewan. Twenty-five Lodges out of twenty-eight in the Province were represented. Brother H. H. Campkin was elected Grand Master and was installed by Brother McKenzie, Grand Master of Manitoba. SASTRA One of the sacred books of the Hindu law. SAT B'HAI, ROYAL ORIENTAL ORDER OF THE Said to have originated in India, and so named after a bird held sacred by the Hindus, whose flight, invariably in sevens, has obtained for the Society the appellation of the Seven Brethren, hence the name. It embosoms seven Degrees—Arch Censor, Arch Courier, Arch Minister, Arch Herald, Arch Scribe, Arch Auditor, and Arch Mute. It promises overmuch. The figure illustrated here is termed the Mystery of the Apex. SATRAP The title given by the Greek writers to the Persian Governors of Provinces before Alexander's conquest. It is from the Persian word Satrab. The authorized version calls them the Kings Lieutenants; the Hebrew, achashdarpenim, which is doubtless a Persian word Hebraized. These were the Satraps who gave the Jews so much trouble in the rebuilding of the Temple. They are alluded to in the congeneric Degrees of Companion of the Red Cross and Prince of Jerusalem. SAVALETTE DE LANGES. Founder of the Rite of Philalethes at Paris, in 1773. He was also the President and moving spirit of the Masonic Congress at Paris, which met in 1785 and 1787 for the purpose of discussing many important points in reference to Freemasonry. The zeal and energy of Savalette de Langes had succeeded in collecting for the Lodge of the Philalethes a valuable cabinet of natural history and a library containing many manuscripts and documents of great importance. His death, which occurred soon after the beginning of the French Revolution and the political troubles that ensued, caused the dispersion of the members and the loss of a great part of the collection. The remnant subsequently came into the possession of the Lodges of Saint Alexander of Scotland, and of the Social Contract, which constituted the Philosophic Scottish Rite. SAXONY The first Masonic Lodge in Saxony appeared at Dresden, in 1738; within four years thereafter two others had been established in Leipzig and Altenburg. The Grand Lodge was formed in 1811. SAYER, ANTHONY At the Revival in 1717, "Mr. Antony Sayer, gentleman," was elected Grand Master (Constitutions, 1738, page 110). He was succeeded in the next year by George Payne, Esq. In 1719, he was appointed Senior Grand Warden by Grand Master Desaguliers. Afterward he fell into bad circumstances and in 1730 a sum of £15 was granted to him by Grand Lodge, followed by a further grant of £2.2.0 in 1741. In December, 1730, a complaint was made to Grand Lodge of some irregular conduct on his part, and he was acquitted of the charge, whatever it was, but told to do nothing so irregular for the future. When he died, either late in 1791 or early in 1742, he was Tiler of what is now the Old King's Arms Lodge, No. 28. A portrait of him by Highmore, the celebrated painter, is in existence, mezzotinto copies of which are not uncommon (see also a paper "Mr. Anthony Sayer, gentleman," by Brother J. Walters Hobbs, Transactions, Quatuor Coronati Lodge, 1924, volume xxxvii, page 218). The Freemason, June 6, 1925, says of Brother Sayer: We also find the name among the worthies of the Old King's Arms Lodge, No. 28, London, England, the name of that somewhat elusive character, Anthony Sayer the first Grand Master of England, about whom less definite information is known than of any of his successors in that high office. After serving the office of Grand Master in 1717, he, like George Payne, descended, in 1719, to the Chair of Grand Warden.His name appears among the lists of members of the Lodge which met at the Queen's Head in Knave's Acre, in Wardour Street, for the years 1723, 1725, and 1730, which Lodge stands as No. 11 on the Engraved List in the Library of Grand Lodge, and is now known as the Lodge of Fortitude and Old Cumberland, No. 12. It is now known that he became Tyler of the Old King's Arms Lodge in 1733. It is also known that he received assistance from the Charity Fund of Grand Lodge in 1730 and again in 1741, and the Minute Books of the Old King's Arms Lodge reveal the fact that he received assistance from their funds in 1730 and 1740. According to a notice in the London Evening Post of January 16, 1742, ten days after the election of his successor of Tyler, he passed away a few days prior to that date, evidently in good Masonic order since the funeral cortege set out from the Shakespeare's Head Tavern, in Covent Garden, then the meeting-place of the Stewards' Lodge, followed by a great number of members of the Ancient and Honorable Society of Freemasons "of the best quality," the body being "decently interred in Covent Garden Church." According to the Church Register the funeral took place on January 5, 1742. SCALD MISERABLES A name given to a set of persons who, in 1741, formed a mock procession in derision of the Freemasons. Sir John Hawkins, speaking (in his Life of Johnson, page 336) of Paul Whites head, says: In concert with one Carey, a surgeon, he planned and exhibited a procession along the Strand of persons on foot and on horseback, dressed for the occasion, carrying mock ensigns at the Symbols of Freemasonry; the design of which wits to expose to laughter the insignia and ceremonies of that mysterious Institution; and it was not until thirty years afterward that the Fraternity recovered from the disgrace which so ludicrous a representation had brought on it.The incorrectness of this last statement will be evident to all who are acquainted with the successful progress made by Freemasonry between the years 1741 and 1771, during which time Sir John Hawkins thinks that it was languishing under the blow dealt by the mock procession of the Scald Miserables. A better and fuller account is contained in the London Daily Post, March 20, 1741. Yesterday, some mock Freemasons marched through Pall Mall and the Strand as far as Temple Bar in procession, first went fellows on jackasses, with cows' horns in their hands, then a kettle-drummer on a jackass having two butter firkins for kettle-drums; then followed two carts drawn by jackasses, having in them the stewards with several badges of their Order; then came a mourning-coach drawn by six horses, each of a different color and size, in which were the Grand Master and Wardens; the whole attended by a vast mob. They stayed without Temple Bar till the Masons came by, and paid their compliments to them, who returned the same with an agreeable humor that possibly disappointed the witty contriver of this mock Scene, whose misfortune is that, though he has some mit, his subjects are generally so ill chosen that he loses by it as many friends as other people of more judgment gain. April 27th, being the day of the Annual Feast, a number of shoe-cleaners, chimney-sweepers, etc,. on foot and in carts, with ridiculous pageants carried before them, went in procession to Temple Bar, by way of jest on the Freemasons." A few days afterward, says the same journal, "several of the Mock Masons were taken up by the constable empowered to impress men for his Majesty's service, and confined until they can be examined by the Justices." Hone remarks (Ancient Mysteries, page 242), it was very common to indulge in satirical pageants, which were accommodated to the amusement of the vulgar, and he mentions this procession as one of the kind. A plate of the mock procession has engraved by A. Benoist, a drawing-master, under the title of A Geometrical View of the Grated Procession of the Scald Miserable Masons, designed as they were drawn up over against Somerset House in the Strand, on the 27 th day of April Anno 1742. Of this plate there is a copy in Clavel's Histoire Pittoresque. With the original plate Benoist published a key, as follows, which perfectly agrees with the copy of the plate in Clavel: 1. The Grand Sword-Bearer, or Tyler, carrying the Sword of State, a present of Ishmael Ahiff to old Hyram King of the Saracens, to his Grace of Wattin, Grand Master of the Holy Lodge of Saint John of Jerusalem ln Clerkenwell.The historical mock procession of the Scald Miserables was, it thus appears, that which occurred on April 27, and not the preceding one of March 20, which may have been only a feeler, and having been well received by the populace there might have been an encouragement for its repetition. But it was not so popular with the higher classes, who felt a respect for Freemasonry, and were unwilling to see an indignity put upon it. A writer in the London Freemasons Magazine (1859 i, page 875) says: "The contrivers of the mock procession were at that time said to be Paul Whitehead, Esq., and his intimate friend (whose real Christian name was Esquire) Carey, of Pall Mall, surgeon to Frederick, Prince of Wales. The city officers did not suffer this procession to go through Temple Bar, the common report then being that its real interest was to affront the annual procession of the Freemasons. The Prince was so much offended at this piece of ridicule, that he immediately removed Carey from the office he held under him." Captain George Smith (Use and Abuse of Freemasonry, page 78) says that "about this time (1742) an order was issued to discontinue all public processions on feast days, on account of a mock procession which had been planned, at a considerable expense, by some prejudiced persons, with a riew to ridicule these public cavalcades." Smith is not altogether accurate. There is no doubt that the ultimate effect of the mock procession was to put an end to what was called the March of Procession on the Feast Day, but that effect did not show itself until 1747, in which year it was resolved that it should in future be discontinued (see Constitutions, 1756, page 248. On the subject of these mock processions there is an article by Dr. W. J. Chetwode Crawley, Transactions, Quatuor Coronati Lodge, volume xviii). SCALES, PAIR OF "Let me be weighed in an even balance," said Job, "that God may know mine integrity"; and Solomon says that "a false balance is abomination to the Lord, but a just weight is His delight." So we find that among the ancients a balance, or pair of scales, was a well-known recognized symbol of a strict observation of justice and fair dealing. This symbolism is also recognized in Freemasonry, and hence in the Degree of Princes of Jerusalem, the duty of which is to administer justice in the inferior Degrees, a pair of scales is the most important symbol. SCALLOP-SHELL The scallop-shell, the staff, and sandals form a part of the costume of a Masonic Knight Templar in his character as a Pilgrim Penitent. Shakespeare makes Ophelia sing —And how shall I my true love knowThe scallop-shell was in the Middle Ages the recognized badge of a pilgrim; so much so, that Doctor Clarke (Travels ii, page 538) has been led to say: "It is not easy to amount for the origin of the shell as a badge worn by the pilgrims, but it decidedly refers to much earlier Oriental customs than the journeys of Christians to the Holy Land, and its history will probably be found in the mythology of eastern nations." He is right as to the question of antiquity, for the shell was an ancient symbol of the Syrian goddess Astarte, Venus Pelagia, or Venus rising from the sea. But it is doubtful whether its use by pilgrims is to be traced to so old or so Pagan an authority. Strictly, the scallop-shell was the badge of pilgrims visiting the shrine of Saint James of Compostela, and hence it is called by naturalists the Pecten Jacobacus—the comb shell of Saint James. Fuller (Church History ii, page 228) says: "All pilgrims that visit Saint James of Compostela in Spain returned thence obsiti conchis, 'all beshelled about' on their clothes, as a religious denotive there bestowed upon them." Pilgrims were, in fact, in medieval times distinguished by the peculiar badge which they wore, as designating the shrine which they had visited. Thus pilgrims from Rome wore the keys, those from Saint James the scallop-shell, and those from the Holy Land palm branches, whence such a pilgrim was some times called a palmer. But this distinction was not always rigidly adhered to, and pilgrims from Palestine frequently wore the shell. At first the shell was sewn on the cloak, but afterward transferred to the hat; and while, in the beginning, the badge was not assumed until the pilgrimage was accomplished, eventually pilgrims began to wear it as soon as they had taken their vow of pilgrimage, and before they had commenced their journey. Both of these changes have been adopted in the Templar ceremonies. The pilgrim, although symbolically making his pilgrimage to the Holy Sepulcher in Palestine, adopts the shell more properly belonging to the pilgrimage to Compostela; and adopts it, too, not after his visit to the shrine, but as soon as he has assumed the character of a pilgrim, which, it will be seen from what has been said, is historically correct, and in accordance with the later practice of medieval pilgrims. SCARAB From the Latin Scarabaeus, a beetle, the ancient Egyptian symbol usually combining representations of the sacred insect with a pellet suggesting the sun, the whole sacred to the sun-god. Sometimes the venerated beetle as a living soul is shown with outstretched wings or with the horned head of a ram. Scarabs often are inscribed with mottoes or other similar lettering. SCARLET See Red SCENIC REPRESENTATIONS In the Ancient Mysteries scenic representations were employed to illustrate the doctrines of the resurrection, which it was their object to inculcate. Thus the allegory of the initiation has more deeply impressed, by being brought vividly to the sight as well as to the mind of the aspirant. Thus, too, in the religious mysteries of the Middle Ages, the moral lessons of Scripture were dramatized for the benefit of the people who beheld them. The Christian virtues and graces often assumed the form of personages in these religious plays, and fortitude, prudence, temperance, and justice appeared before the spectators as living and acting beings, inculcating by their actions and by the plot of the drama those lessons which would not have been so well received or so thoroughly understood, if given merely in a didactic form. The advantage of these scenic representations, consecrated by antiquity and tested by long experience, is well exemplified in the ritual of the Third Degree of Freemasonry, where the dramatization of the great legend gives to the initiation a singular force and beauty. It is surprising therefore, that the English system never adopted, or if adopted, speedily discarded, the drama of the Third Degree, but gives only in the form of a narrative what the American system more wisely and more usefully presents by living action. Throughout the United States, in every State excepting Pennsylvania, the initiation into the Third Degree constitutes a scenic representation. The latter State preserves the didactic method of the English system. The ceremonies on the Continent of Europe pursue the same scenic form of initiation, and in Doctor Mackey's opinion it is therefore most probable that this was the ancient usage, and that the present English arrangement of this feature is of comparatively recent date (see Ritual). SCEPTER An ensign of sovereign authority, and hence carried in several of the advanced Degrees by officers who represent kings. SCHAW MANUSCRIPT This is a code of laws for the government of the Operative Seasons of Scotland, drawn up by William Schaw, the Master of the Work to James VI. It bears the following title: "The Statutis and Ordinanceis to be obseruit be all the Maister-Maissounis within this realme sett down be William Schaw, Maister of Wark to his Maieste and general Wardene of the said Craft, with the consent of the Maisteris efter specifeit." As will be perceived by this title, it is in the Scottish dialect. It is written on paper, and dated XXVIII December, 1598, Although containing substantially the general regulations which are to be found in the English manuscripts, it differs materially from them in many particulars. Masters, Fellow Crafts, and Apprentices are spoken of, but simply as gradations of rank, not as Degrees, and the word Lodge or Lodge is constantly used to define the place of meeting. The government of the Lodge was vested in the Warden, Deacons, and Masters, and these the Fellow-Crafts and Apprentices were to obey. The highest officer of the Craft is called the General Warden. The Manuscript is in possession of the Lodge of Edinburgh, but has several times been published—first in the Laws and Constitutions of the Grand Lodge of Scotland, in 1848 then in the American edition of that work, published by Doctor Robert Morris, in the ninth volume of the Universal Masonic Library; afterward by W. A. Laurie, in 1859, in his History of Freemasonry and the Grand Lodge of Scotland; D. Murray Lyon in History of the Lodge of Edinburgh gives a transcript and the last part in facsimile, and, by W. J. Hughan, in his Unpublished Records of the Craft, and in Doctor Mackey's revised History of Freemasons the Scotch Manuscript has extended treatment in comparison with the various codes of English origin. SCHAW. WILLIAM A name which is intimately connected with the history of Freemasonry in Scotland. For the particulars of his life, we are principally indebted to the writer, said to have been Sir David Brewster, Lylon's History of Lodge of Edinburgh, page 55, of Appendix Q. 2, in the Constitutions, 1848, of the Grand Lodge of Scotland. William Schaw was born in the year 1550, and was probably a son of Schaw of Sauchie, in the Shire of Clackmannon. He appears from an early period of life to have been connected with the royal household. In proof of this we may refer to his signature attached to the original parchment deed of the National Covenant, which was signed by King James VI and his household at Holyrood Palace January 28,1580-1, old style. it not being until an Act of the Privy Council in Scotland, 1599, made January 1 New Year's Day, from 1600. In 1581, Schaw became successor to Sir Robert Drummond of Carnock, as Master of Works. This high Official appointment placed under his superintendence all the royal buildings and palaces in Scotland; and in the Treasurer's accounts of a subsequent period various sums are entered as having been paid to him in connection with these buildings for improvements, repairs, and additions. Thus, in September, 1585, the sum of £315 was paid "to William Schaw, his Majestie's Maister of Wark, for the reparation and mending of the Castell of Striueling," and in May, 1590, £400, by his Majesty's precept, was "delyverit to William Sehaw, the Maister of Wark, for reparation of the house of Dumfermling, before the Queen's Majestic passing thereto." Sir James Melville, in his Memoirs, mentions that, being appointed to receive the three Danish Ambassadors who came to Scotland in 1585, with overtures for an alliance with one of the daughters of Frederick II, he requested the King that two other persons might be joined with him, and for this purpose he named Schaw and James Meldrum, of Seggie, one of the Lords of Session. It further appears that Schaw Wad been employed in various missions to France. He accompanied James VI to Denmark in the winter of 1589, previous to the King's marriage with the Princess Anna of Denmark, which was celebrated at Upslo, in Norway, on the 23d of November. The King and his attendants remained during the winter season in Denmark, but Schaw returned to Scotland on the 16th of March, 1589-90, for the purpose of making the necessary arrangements for the reception of the wedding-party. Schaw brought with him a paper subscribed by the King, containing the "Order set down be his Majestic to be effectuate be his Hienes Secret Counsel, and prepared again his Majestic's return in Scotland," dated in February, 1589-90. The King and his royal bride arrived in Leith on the 1st of May, and remained there six days, in a building called the King's Work, until the Palace of Holyrood was prepared for their reception. Extensive alterations had evidently been made at this time at Holyrood, as a Warrant was issued by the Provost and Council of Edinburgh to deliver to William Schaw, Maister of Wark, the sum of £1000, "restante of the last taxation of £20,000" granted by the Royal Buroughs in Scotland, the sum to be expended "in biggin and repairing of this Hienes Palice of Halyrud-house,'' 14th March, 1589-90. Subsequent payments to Schaw occur in the Treasurer's accounts for broad scarlet cloth and other stuff for burde claythes and coverings to forms and windows bayth in the Kilk and Palace of Halyrud-house." On this occasion various sums were also paid by a precept from the King for dresses, etc., to the ministers and others connected with the royal household. At this time William Schaw, Maister of Wark, received £133 6s. 8d. The Queen was crowned on the 17th of May, and two days following she made her first public entrance into Edinburgh. The inscription on Schaw's monument states that he was, in addition to his office of Master of the Works, Sacris ceremoniis praepositus and Reginae Quaestor, which Monteith has translated as Sacrist and Queen's Chamberlain. This appointment of Chamberlain evinces the high regard in which the Queen held him; but there can be no doubt that the former words relate to his holding the office of General Warden of the ceremonies of the Masonic Craft, an office analogous to that of Substitute Grand Master as now existing in the Grand Lodge of Scotland. William Schaw died April 18, 1602, and was buried in the Abbey Church of Dunfermline, where a monument was erected to his memory by his grateful mistress, the Queen. On this monument is his name and monogram cut in a marble slab, which, tradition says, was executed by his own hand, and containing his Freemason's Mark, and an inscription in Latin, in which he is described as one imbued with every liberal art and science, most skillful in architecture, and in labors and business not only unwearied and indefatigable, but ever assiduous and energetic. No man appears, from the records, to have lived with more of the commendation, or died with more of the regret of others, than this old Scottish Freemason. SCHISMATIC Thory ( History of the Foundation of the Grand orient) thus calls the Brethren who, expelled by the Grand Lodge of France, had formed in the year 1772, a rival Body under the name of the National Assembly. Any Body of Freemasons separating from the legal obedience, and establishing a new one not authorized by the laws of Freemasonry—such, for instance, as the Saint John's Grand Lodge in New York—is properly schismatic. SCHISMS This, which was originally an ecclesiastical term, and signifies, as Milton defines it, "a rent or division in the church when it comes to the separating of congregations," is unfortunately not unknown in Masonic history. It is in Masonic, as in canon law, a withdrawing from recognized authority, and setting up some other authority in its place. The first schism recorded after the revival of 1717, was that of the Duke of Wharton, who, in 1722, caused himself to be irregularly nominated and elected Grand Master. His ambition is assigned in the Book of Constitutions as the cause, and his authority was disowned "by all those," says Anderson, "that would not countenance irregularities." But the breach was healed by Strand Master Montague, who, resigning his claim to the chair, caused Wharton to be regularly elected and installed (see Constitutions, 1738, page 114). The second schism in England was when Brother Preston and others in 1779 formed the Grand Lodge of England South of the River Trent owing to a dispute with the Grand Lodge of the Moderns, which continued for ten years (see Preston). In France, although irregular Lodges began to be instituted as early as 1756, the first active schism is to be dated from 1761, when the dancing-master Lacorne, whom the respectable Freemasons refused to recognize as the substitute of De Clermont, the Grand Master, formed, with his adherents, an independent and rival Grand Lodge; the members of which, however, became reconciled to the legal Grand Lodge the next year, and again became schismatic in 1765. In fact, from 1761 until the organization of the Grand Orient in 1772, the history of Freemasonry in France is but a history of schisms. But in Germany, in consequence of the Germanic principle of Masonic law that two or more controlling Bodies may exist at the same time and in the same place with concurrent and coextensive jurisdiction, it is legally impossible that there ever should be a schism. A Lodge or any number of Lodges may with draw from the parent stock and assume the standing and prerogatives of a mother Lodge with powers of constitution or an independent Grand Lodge, and its regularity would be indisputable, according to the German interpretation of the law of territorial jurisdiction. Such an act of withdrawal would be a secession, but not a schism. On the other hand, in the United States of America, there have been several instances of Masonic schism. Thus, in Massachusetts, by the establishment in 1752 of the Saint Andrew's Grand Lodge; in South Carolina, by the formation of the Grand Lodge of York Masons in 1787; in Louisiana, in 1848, by the institution of the Grand Lodge of Ancient York Masons; and in New York, by the establishment in 1823 of the city and country Grand Lodges; and in 1849 by the formation of the Body known as the Philip's Grand Lodge. In all of these instances a reconciliation eventually took place; nor is it probable that schisms will often occur, because the principle of exclusive territorial jurisdiction has been now so well settled and so universally recognized, that no seceding or Schismatic Body can expect to receive the countenance or support of any of the Grand Lodges of the Union. There are these essential points of difference between ecclesiastical and Masonic schism; the former, once occurring, generally remains perpetual. Reconciliation with a parent church is seldom effected. The schisms of Calvin and Luther at the time of the Reformation led to the formation of the Protestant Churches, who can never be expected to unite with the Roman Church, from which they separated. The Quakers, the Baptists, the Methodists, and other sects which seceded from the Church of England, have formed permanent religious organizations, between whom and the parent body from which they separated there is a breach which will probably never be healed. But all Masonic schisms, as experience has shown, have been temporary in their duration, and sometimes very short-lived among sincere Brethren. The spirit of Masonic Brotherhood which continues to pervade both parties, always leads, sooner or later, to a reconciliation and a reunion; concessions are mutually made, and compromises effected, by which the schismatic Body is again merged in the parent association from which it had seceded. Another difference is this, a religious Schismatic body is not necessarily an illegal one, nor does it always profess a. system of false doctrine. "A schism," says Milton "may happen to a true church, as well as to a false." But a Masonic schism is always illegal; it violates the law of exclusive jurisdiction; and a schismatic Body cannot be recognized as possessing any of the rights or prerogatives which belong alone to the supreme dogmatic Masonic power of the State. SCHLEY, WINFIELD SCOTT. American Admiral, born October 9, 1839, and died in 1911. On July 3, 1898, Admiral Cervera's fleet was destroyed at Santiago by the American fleet under the command of Admiral Sampson and Admiral Schley. Admiral Schley was a Thirty-third Degree Freemason (see New Age, July, 1924). SCHNEIDER, JOHANN AUGUST. A zealous and learned Freemason of Altenburg, in Germany, where he was born May 22, 1755, and died August 13, 1816. Besides contributing many valuable articles to various Masonic journals, he was the compiler of the Constitutions-Buch of the Lodge Archimedes zu den drei Reissbretten, or Archimedes of the Three Tracing-boards, at Altenburg, in which he had been initiated, and of which he was a member; an important but scarce work, containing a history of Freemasonry, and other valuable essays. SCHOOLS. None of the charities of Freemasonry have been more important or more worthy of approbation than those which have been directed to the establishment of schools for the education of the orphan children of Freemason-,; and it is a very proud feature of the Order, that institutions of this kind are to be found in every country where Freemasonry has made a lodgment as an organized society. In England, the Royal Freemasons Girls School was established in 1788. In 1798, a similar one for boys was founded. At a very early period charity schools were erected by the Lodges in Germany, Denmark, and Sweden. The Freemasons of Holland instituted a school for the blind in 1808. In the United States much attention has been paid to this subject and particularly in the promotion of the Public Schools. In 1842, the Grand Lodge of Missouri instituted a Masonic college, and the example was followed by several other Grand Lodges. But colleges have been found too unwieldy and complicated in their management for a successful experiment, and the scheme has generally been abandoned. But there are numerous schools in the United States which are supported in whole or in part by Masonic Lodges. SCHOOLS OF THE PROPHETS. Doctor Oliver (Historical Landmarks ii, page 374) speaks of "the secret institution of the Nabiim" as existing in the time of Solomon, and says they were established by Samuel "to counteract the progress of the Spurious Freemasonry which was introduced into Palestine before his time." This claim of a Masonic character for these institutions has been gratuitously assumed by the venerable author. He referred to the well-known Schools of the Prophets, which were first organized by Samuel, which lasted from his time to the closing of the canon of the Old Testament. They were scattered all over Pale,~tine, and consisted of scholars who devoted themselves to the study of both the written and the, oral law, 0 the religious rites, and to the interpretation of Scripture. Their teaching of what they had learned was public, not secret, nor did they in any way resemble, as Doctor Oliver suggests, the Masonic Lodges of the later day. They were, in their organization, rather like our modern theological colleges, though their range of studies was very different. SCHOR-LABAN. The Hebrew 1:)~ nie, the Latin Albus Bos, meaning White Ox, or morally, Innocence or Candor. Sometimes written, as in the old French manuscripts, Charlaban. The name of the second step of the Mystic Ladder of Kadosh of the Ancient and Accepted Scottish Rite. SCHREPFER, JOHANN GEORG. The keeper of a coffee-house in Leipsic, where, having obtained a quantity of Masonic, Rosicrucian, and magical books, he opened, in 1768, what he called a Scottish Lodge, and pretended that he had been commissioned by Masonic superiors to destroy the system of Strict Observance, whose adherents he abused and openly insulted. He boasted that he alone possessed the great secret of Freemasonry, and that nearly all the German Freemasons were utterly ignorant of anything about it except its external forms. He declared that he was an Anointed Priest, having power over spirits, who were compelled to appear at his will and obey his commands, by which means he became acquainted not only with the past and the present, but even with the future. It was in thus pretending to evoke spirits that his Freemasonry principally consisted. Many persons became his dupes; and although they soon discovered the imposture, shame at being themselves deceived prevented them from revealing the truth to others, and thus his initiations continued for a considerable period, and he was enabled to make some money, the only real object of his system. He has himself asserted, in a letter to a Prussian clergyman, that he was an emissary of the Jesuits; but of the truth of this we have only his own unreliable testimony. He left Leipsic at, one time and traveled abroad, leaving his Deputy to act for him during his absence. On his return he asserted that he was the natural son of one of the French princes, and assumed the title of Baron Von Steinbach. But at length there was an end to his practises of jugglery. Seeing that he was beginning to be detected, fearing exposure, and embarrassed by debt, he invited some of his disciples to accompany him to a wood near Leipsic called the Rosenthal, where, on the morning of October 8, 1774, having retired to a little distance from the crowd, he blew out his brains with a pistol. Clavel has thought it worth while to preserve the memory of this incident by inserting an engraving representing the scene in his Histoire Pittoresque de la Franc-Maconnerie (page 183). Schrepfer had much low cunning but was devoid of education. Lenning sums up his character in saying that he was one of the coarsest and most impudent swindlers who ever chose the Masonic Brotherhood for his stage of action. SCHROEDER, FRIEDRICH JOSEPH WILHELM. A Doctor and Professor of Pharmacology in Marburg; was born at Bielefeld, in Prussia, March 19, 1733, and died October 27, 1778. Of an infirm constitution from his youth, he still further impaired his bodily health and his mental faculties by his devotion to chemical, alchemical, and theosophic pursuits. Ile established at Marburg, in 1766, a Chapter of True and Ancient Rose Croix Masons, and in 1779 he organized in a Lodge of Sarreburg a School or Rite, founded on Magic, Theosophy, and Alchemy, which consisted of seven Degrees, four advanced Degrees founded on these occult sciences being super added to the original three Symbolic Degrees. This Rite, called the Rectified Rose Croix, was only practised by two Lodges under the Constitution of the Grand Lodge of Hamburg, Clavel Alistaire Pittoresque, or Picturesque History, page 183) calls him the Cagliostro of Germany, because it was in his school that the Italian charlatan learned his first lessons of magic and theosophy. Doctor Oliver, misunderstanding Clavel, styles him an adventurer (Historical Landmarks ii, page 710). But it is perhaps more just that we should attribute to him a diseased imagination and misdirected studies than a bad heart or impure practises. He must not be confounded with Fried. Ludwig Schroeder, who was a man of a very different character. SCHROEDER, FRIEDRICH LUDWIG An actor and a dramatic and Masonic writer, born at Schwerin, November 3, 1744, and died near Hamburg, September 3, 1816. He commenced life as ail actor at Vienna, and was so distinguished in his profession that Hoffmann says "he was incontestably the greatest actor that Germany ever had, and equally eminent in tragedy and comedy." As an active, zealous Freemason, he acquired a high character. Bode himself, a well-known Freemason, was his intimate friend. Through his influence, he was initiated into Freemasonry, in 1774, in the Lodge Emanuel zur Maienblume. He soon after, himself, established a new Lodge working in the system of Zinnendorf, but which did not long remain in existence. Schroeder then went to Vienna, where he remained until 1785, when he returned to Hamburg. On his return, he was elected by his old friends the Master of the Lodge Emanuel, which office he retained until 1799. In 1794 he was elected Deputy Grand Master of the English Provincial Grand Lodge of Lower Saxony, and in 1814, in the seventieth year of his life, he was induced to accept the Grand Mastership. It was after his election, in 1787, as Master of the Lodge Emanuel at Hamburg, that he first resolved to devote himself to a thorough reformation of the Masonic system, which had been much corrupted on the continent by the invention of almost innumerable advanced Degrees, many of which found their origin in the fantasies often credited to Alchemy, Rosicrucianism, and Hermetic Philosophy. It is to this resolution, thoroughly executed, that we owe the Masonic scheme known as Schroeder's Rite, which, whatever may be its defects in the estimation of others, has become very popular among many German Freemasons. He started out with the theory that, as Freemasonry had proceeded from England to the Continent, in the English Book of Constitutions and the Primitive English Ritual we must look for the pure unadulterated fountain of Freemasonry. He accordingly selected the well-known English Exposition entitled Jachin and Boaz as presenting, in his opinion, the best formula of the old initiation. He therefore translated it into the German language, and, remodeling it, presented it to the Provincial Grand Lodge in 1801, by whom it was accepted and established. It was soon after accepted by many other German Lodges on account of its simplicity. The system of Schroeder thus adopted consisted of the three Degrees of Ancient Craft Masonry, all the higher Degrees being rejected. But Schroeder found it necessary to enlarge his system, so as to give to Brethren who desired it an opportunity of further investigation into the philosophy of Masonry. He, therefore, established an Engbund, or Select Historical Union, which should be composed entirely of Master Masons, who were to be engaged in the study of the different systems and Degrees of Freemasonry. The Hamburg Lodges constituted the Mutterbund, or Central Body, to which all the other Lodges were to be united by correspondence. Of this system, the error seems to be that, by going back to a primitive ritual, which recognizes nothing higher than the Master's Degree, it rejects all the developments that have resulted from the labors of the philosophic minds of a century. Doubtless in the advanced degrees of the eighteenth century there was an abundance of chaff, but there was also much nourishing wheat. Schroeder, with the former, has thrown away the latter. He has committed the logical blunder of arguing from the abuse against the use. His system, however, has some merit, and is still practised by the Grand Lodge of Hamburg. SCHROEDER'S RITE. See Schroeder, Friedrich Joseph Wilhelin. SCHROEDER'S SYSTEM. See Schroeder, Friedrich Ludwig. SCHULTZ, EDWARD T. Born August 23,1827; died March 11, 1913, at Baltimore, Maryland. Initiat,ed on June 3, 1854, in Concordia Lodge No. 13, and for five years was elected Master. He became Senior Grand Warden of Maryland in 1884. From 1880 to 1887 he was engaged upon an authoritative work, The History of Freemasonry in Maryland. For twenty-six years he wrote the reports on Foreign Correspondence of the Grand Lodge of Maryland and for thirty-six years also prepared similar reports for the Grand Chapter of his State. He was totally blind for more than fifteen years and his industry and sacrifice in bringing to a successful issue his many literary labors were truly splendid achievements. SCIENCES The unknown author (possibly William Preston), or authors who wrote the Dionitorial Lectures of the Fellowcraft Degree used the Liberal Arts and Sciences as a symbol of the kind of education which grown men need, and which is represented by college and university; he gave the traditional list of them which had been current in the Middle Ages: grammar, rhetoric, dialectic, arithmetic, geometry, music, astronomy.The extraordinary fact about this list is that though it is supposed to contain the sciences as well as the arts it includes only one science, astronomy, and does not include the fundamental sciences of physics and chemistry. The number of "arts" is equally incomplete, and equally confused. The list has no worth as a list of the subjects on the curriculum (and never did!) but it serves well enough as a symbol, or rather as an emblem, of education. It is unfortunate that in our Masonic literature the great number of commentators on the symbol have given their attention almost exclusively to the "arts" in the list, and almost none to the "sciences," because there is one whole side of Freemasonry and its history which comes under that head. Among the many things which we must have in order to keep alive are those which belong to the two sciences of physics and chemistry. As organized sciences, carried on in laboratories by specialists, physics and chemistry are not many centuries old; but the materials used by them, and for sake of which the specialists work, have been used by men from the earliest beginnings because there never has been a way to have food, clothing, shelter, tools, weapons, and medicines without them. If by "science" is meant these materials instead of the specialists and their modern, technical methods, then science is as old as man, and the most primitive peoples had the sciences, just as at the present time tribes in the still uncivilized areas of the world have them, and always have. There are thousands of things in the sciences, and new ones are evermore being discovered, and they differ widely among themselves; but they together have one property in common, that they can be found, used, worked on, and worked with, only by technical methods; and these techniques can be used on all of them. First, the materials themselves are useless lentil made over or modified or manufactured, are very difficult to know and understand, or are poisonous, explosive, rare, costly, or dangerous—thus, sulphur may turn into a poison in ignorant hands, and ordinary cotton can turn into an explosive. Second, the materials are such that units of them are interchangeable, so that what is true of any one is true for any other unit of the same material; it is because of this that physical and chemical formulas are possible. Third, since the units are interchangeable (any gram of mercury can be used when "gram of mercury" is called for) the materials are mathematizable; and mathematics are so necessary, in fact, that without them there could be no science. Fourth, the materials require technical treatment, Scientific instruments, and technical knowledge; guesswork is ruled out. Fifth, the materials are used universally; salt, sulphur, mercury, steam, electricity, the pulley, the cog, force, weight, etc., are not only found and used everywhere but are made or manufactured everywhere by the same methods—the formula for sulphuric acid is the same in every country, and in every period of time. Whatever the above is true of, belongs to science; if the above is not true of a thing it does not belong to science; since the only things of which it is true are the materials used in physics and chemistry and their sum divisions, they are the only sciences. If the Word "scientific" were used exclusively of the materials and methods of physics and chemistry it would clear up a mass of confusion in thought, especially in "popular " thought; if men, careless of accuracy in speech, insist upon using "scientific" for other fields and methods and materials the fact remains that physics and chemistry (with their subdivisions) remain unique, and stand apart, and do not admit of being mixed with anything else. In countries and periods of time in Europe and America many names have been used for what is now called science, such as wisdom, philosophy, natural philosophy, etc.; the word "science" itself has had a similarly checkered history; it has meant at different times knowledge, dialectics, medicine, philosophy, ethics, etc. In the present stage of the English language it should be used exclusively of physics and chemistry. Biology, botany, ethnology, zoology, etc. are Systems of Observation. They are not sciences because their units are not interchangeable, and the units do not continue to maintain their identity without change—what is today an ounce of alcohol will next week be the same ounce of alcohol, but what is a seed today may be a plant next week an egg today will be a chicken in ten days. Mathematics, logic, statistics, etc., are Disciplines; they are composed of rigorously accurate formulas which must never vary (they are indifferent to the mathematician's feelings) and must be learned by heart. History, economics, sociology, psychology, etc., are subjects; each man working in them can work where he wishes, as much or as little as he wishes, for any purpose he desires, and can make use of any method he finds will work; they occupy "fields." Music, architecture, oratory, literature, drama, dancing, sculpture, etc., are Fine Arts. Pottery making, silver and gold work, engravings, carving, etc., belong to the Skilled Crafts. Theology, in its subdivisions, and philosophy, divided into its eight subdivisions, are together describable by no other word than Thought. In addition there are a number of fields of study and endeavor which are sui generis, unique, and not to be classified; they cannot be described in terms of anything else but must be described in terms of themselves; scholarship is one, antiquarianism is another; Freemasonry itself belongs to this last category; it is not, as Dr. Hemming tried to have us believe, "a system"—scarcely anything could be less a system, but is merely itself, and In a rigorous use of words it would not be a tautology to define it as: "Freemasonry is freemasonry." When Dr. Hemming defined Freemasonry as "a system of morality" he forgot or else he had never known, that ethics is a sub-division of philosophy, and is wholly unconnected, even remotely, with either of the two sciences. Like many commentators who have followed him he had no eye for anything in Freemasonry except the religion in it; this is especially true of American Masonic writers because from the time of the Rev. George Oliver they have written about that side of the Craft as if it were the only side it had. 'This has been a misfortune because it has given millions of American Masons a distorted, misshapen picture of Freemasonry, and because it has ignored the salient role of the sciences in Freemasonry from the first Operative Masonry until now. The Operative Freemasons had to know and use more science than any other men in the Middle Ages; they made tools, understood engineering and constructed engines such as elevators, cranes, etc., used chemicals in staining of glass, knew mechanics, and had to employ mathematics, geometry especially, at every step in their work. The sciences were forbidden; the populace dreaded them as something supernatural, or miraculous, and they believed that chemistry was of the devil because they had the superstition that hell is a place filled with living chemicals. The Freemasons ignored these notions; and though they kept their sciences to themselves they continued to use them against fulminations from either lords or bishops. This use of science was as much a part of Freemasonry as was either morality or brotherhood, and to omit it is to leave us with a falsified picture of the Operative Craft. In the beginning of Speculative Fraternity under the Grand Lodge system the Masons avowed their devotion to the sciences more boldly, and even almost dramatically. The Royal Society was in the British public mind synonymous with science, and for more than a century it, and its offshoots, were the only exponents and practitioners of science in Britain. It began in 1660 A.D. and took its first organized form at a meeting of scholars in Gresham College who had assembled to hear a lecture by Bro. Sir Christopher Wren. Sir Robert Moray was elected its first president, March 6, 1661 A.D. he is supposed to have been matte a Mason in 1640 A.D. Dr. Desaguliers, who later became its secretary for a long period of years, was the "father of the Grand Lodge system," and was one of Sir Isaac Newton's closest friends. A Lodge largely composed of Royal Society members met in a room belonging to the Royal Society Club in London. At a time when preachers thundered against these scientists, when newspapers thundered against them, street crowds hooted at them, and neither Oxford nor Cambridge would admit science courses, Masonic Lodges invited Royal Society members in for lectures, many of which were accompanied by scientific demonstrations; and it was these scientific lectures which became the pattern for the Monitorial Lectures of the next generation. The enthusiasm for science spread from England to France, and from there to Austria, and Russia; Masons and Lodges had an extraordinarily large and important part in spreading it. The fraternity had an historical justification as well as a symbolic need to set in the midst of the Fellowcraft degree (the Master Masons Degree at that time) the symbol of the Liberal Arts and it would rectify the general conception of Freemasonry and its history if Masonic writers were to cease to drop the and Sciences from that phrase. (For references see any standard history of science. For the history of Masonry and the sciences see titles on Masonic history, etc., in the General Index to this supplement; in conjunction with them read histories of architecture. A work of especial usefulness to Masonic students is Books and Their Makers During the Middle Ages, by Geo. Haven Putnam; II Vol.; G. P. Putnam's Sons; New York; 1896. As one of the countless proofs that the Tomes of the Liberal Arts and Sciences were never taken at their face value Putnam cites De Artibus ac Disciplints Liberalium Litterarum, by Casidorus, in which that teacher of St. Benedict divides the "Mathematics" in the list into Astronomy, Arithmetic, Music, and Geometry. The book was written about 570 A.D.) SCIENCES, LIBERAL See Liberal Arts and Sciences SCIENTIFIC MASONIC ASSOCIATION The German title is Scientifischer Freimaurer Bund. A society founded in 1803 by Fessler, Mossdorf, Fischer, and other distinguished Freemasons, the object being, by the united efforts of its members, to draw up, with the greatest accuracy and care, and from the most authentic sources, a full and complete history of Freemasonry, of its origin and objects, from its first formation to the present day, and also of the various systems or methods of working that have been introduced into the Craft. Such history, together with the evidence upon which it was founded, was to be communicated to worthy and zealous Brethren The members had no peculiar ritual, clothing, or ceremonies; neither were they subjected to any fresh obligation; every just and upright Freemason who had received a liberal education, who was capable of feeling the truth, and desirous of investigating the mysteries of the Order, could become a member of this Society, provided the ballot was unanimous, let him belong to what Grand Lodge he might. But those whose education had not been sufficiently liberal to enable them to assist in those researches were only permitted to attend the meetings as trusty Brethren to receive instruction. SCORPION A genus of Arachnida, of numerous species, with an elongated body, but no marked division between the thorax and abdomen. Those of the south of Europe and on the borders of the Mediterranean have six eyes. This reptile, dreaded by the Egyptian, was sacred to the goddess Selk, and was solemnly cursed in all temples once a year. SCOTLAND The tradition of the Scotch Freemasons is that Freemasonry was introduced into Scotland by the architects who built the Abbey of Kilwinning; and the village of that name bears, therefore, the same relation to Scotch Freemasonry that the city of York does to English. "That Freemasonry was introduced into Scotland," says Laurie ( History, page 89) "by those architects who built the Abbey of Kilwinning, is manifest not only from those authentic documents by which the Kilwinning Lodge has been traced back as far as the end of the fifteenth century, but by other collateral arguments which amount almost to a demonstration." In Sir John Sinclair's Statistical Account of Scotland, the same statement is made in the following words: "A number of Freemasons came from the Continent to build a monastery there, and with them an architect or Master Mason to superintend and carry on the work. This architect resided at Kilwinning, and being a good and true Mason, intimately acquainted with all the arts and parts of Masonry known on the continent, was chosen Master of the meetings of the Brethren all over Scotland. He gave rules for the conduct of the Brethren at these meetings and decided finally in appeals from all the other meetings or Lodges in Scotland." His statement amounts to about this: that the Brethren assembled at Kilwinning elected a Grand Master, as we should now call him, for Scotland, and that the Lodge of Kilwinning be came the Mother Lodge, a title which it has always assumed. Manuscripts preserved in the Advocates Library of Edinburgh, which were first published by Laurie, furnish further records of the early progress of Freemasonry in Scotland. It is said that in the reign of James II, the office of Grand Patron of Scotland was granted to William Saint Clair, Earl of Orkney and Caithness and Baroll of Roslin, "his heirs and Successors," by the King's Charter. But, in 1736, the Saint Clair who then exercised the Grand Mastership, "taking into consideration that his holding or claiming any such jurisdictions right, or privilege might be prejudicial to the Craft and vocation of Masonry," renounced his claims, and empowered the Freemasons to choose their Grand Master. The consequence of this act of resignation was the immediate organization of the Grand Lodge of Scotland, over whom, for obvious reasons, the hereditary Grand Master or Patron was unanimously called to preside. Brother A. M. Mackey, Past Master and Historian, Lodge Saint David sends us this information of old customs. In the early days of "Canongate Kilwinning from Leith," now Lodge Saint David, Edinburg, number 36, it was the usual custom to confer Degrees at Special or Emergency Meetings, and to reserve the Monthly Meetings for the transaction of ordinary business and—more especially—for the reception and entertainment of Deputations from the Sister Lodges in and about the town. On these occasions the evening was devoted to "Harmony." The following Minute of the Monthly Meeting held in April 1740 is not only typical of others of the period, but is also of more than usual interest in the references it contains to matters Masonic and Military: Canongate Kilwinning from Leith 9th April 1740.The episode referred to in the Minute is obviously an incident in the war declared in October 1739, between the forces of George II, and of Philip V of Spain. In those days news necessarily traveled slowly, and it was only on March 13, 1740, that word reached England of a victory achieved in the previous November. Additional interest attaches to the Minute quoted in respect that it acquaints us with the form in toast drinking which obtained in the Lodge. The "three Claps and three Hussa's" constitute the earliest known record in Scottish Freemasonry of a custom which bears a curious resemblance to a form of "Masonic Firing" not unknown to the Fraternity at the present time (see also Squaremen, Corporation of). SCOTLAND, ROYAL ORDER OF See Royal Order of Scotland SCOTT, CAPTAIN ROBERT FALCON Explorer, born 1868 at Outlands, Devenport, England. Initiated into Freemasonry at the beginning of the twentieth century in Drury Lane Lodge, No. 2127, London, England, and received his Master Mason Degree in Saint Alban's Lodge, Christchurch, New Zealand, on his return from the National Antarctic expedition of 1901-4 which he commanded. In 1910 he headed the British Antarctic Expedition and reached the South Pole on January 18, 1912. Brother Scott and the four men who accompanied him perished on the return trip (see Drury Lane Lodge, No. 2127, Its Founding and Record from 1886 to 1918, by E. T. Pryor, page 5). SCOTT, CHARLES American author of The Analogy of Ancient Craft Masonry to Natural and Revealed Religion, 1850, and The Keystone of the Masonic Arch; a Commentary on the Universal Laws and Principles of Ancient Masonry, 1856. SCOTT, JONATHAN Published Pocket Companion and History of Freemasonry, 1754, London. SCOTT, WALTER Famous novelist and poet. Initiated at thirty years of age. Born at the College Wynd, Edinburgh, Scotland, August 15, 1771, and educated at the High School. Previous to entering the University in November, 1783 he spent some weeks at Kelso attending daily the Public Schools At fifteen he was indentured an apprentice to his father, an attorney. On December 16, 1799, he was appointed to the Sheriffdom of Selkirkshire. At an emergency meeting held on Monday, March 2, 1801, Walter Scott was Initiated, Passed and Raised in Lodge Saint David, No. 36, Edinburgh. The father and the son of Brother Scott were Freemasons, the former Initiated in Lodge Saint David, January, 1754, the latter in Lodge Canongate Kilwinning No. 2, November 29, 1826. June 4, 1816, Scott, in the presence of the Provincial Grand Master of the district, the most Noble the Marquis of Lothian, laid the foundation of a new Lodge-room at Selkirk and was elected and Honorary Member of the Lodge there, Saint John, now No. 32, on the Grand Lodge roll. Scott was announced as a Baronet in the Gazette on April 1, 1820, the first Baronet made by King George IV. The reference to the Oblong Square of the tournament field in his romance Ivanhoe is familiar, and the Lay of the Last Minstrel by Scott is inscribed to the Earl of Dalkeith, a member of the same Lodge and then Grand Master. Scott was in 1823 offered the Grand Mastership of the Royal Grand Conclave of Knights Templar of Scotland. He declined because of his "age and health not permitting me to undertake the duties which whether convivial or charitable, a person undertaking such an office ought to be in readiness to perform when called upon." His reasons are all she more impressive when referred to his noble diligence in satisfying a debt not wholly his own, a labor that surely shortened his life. The failure of the printing house of Ballentyne & Company occurred in 1826. Scott's liabilities as a partner amounted to nearly 150,000 pounds. Determined that all his creditors should be paid, he refused to be a party to a compromise or to accept any discharge. He pledged himself to devote the whole labor of his subsequent life to the payment of his debts and he fulfilled this promise. In the course of four years his literary works yielded nearly 70,000 pounds and ultimately his creditors received every penny of their claims. He paid, indeed. In February, 1830, he had an apoplectic seizure and never thoroughly recovered. After another severe shock in April, 1831, he was persuaded to abandon literary work. He died at Abbotsford, on September 21, 1832, in his sixty-second year. Five days later the remains of Sir Walter Scott were laid in the sepulcher of his ancestors in the old Abbey of Dryburgh. (These details furnished by the late Brother A. M. Mackay, Past Master, Lodge Saint David. See also Treasury of Masonic Thought, George M. Martin-John W. Callaghan, 1924, page 93.) SCOTTISH We are accustomed to use indiscriminately the word Scotch or Scottish to signify something relating to Scotland. Thus we say the Scotch Rite or the Scottish Rite; the latter is, how ever, more frequently used by Masonic writers. This has been objected to by some purists because the final syllable ish has in general the signification of diminution or approximation, as in brackish, saltish, and similar words. But ish in Scottish is not a sign of diminution, but is derived, as in English, Danish, Swedish, etc., from the German termination ische. The word is used by the best writers. SCOTTISH DEGREES The advanced Degrees so frequently credited to Ramsay, under the name of the Irish Degrees, were subsequently called Scottish Degrees in reference to that theory of the promulgation of Freemasonry derived from Scotland (see Irish Chapters) . SCOTTISH PROV. G. L'S The history of the Scottish Provincial Grand Lodge constituted in Boston with Joseph Warren as first Grand Masterand of his jurisdiction over certain Lodges in and around Boston for 100 miles, has been written many times, and has made the names of Boston's St. Andrews Lodge and of Joseph Warren and Paul Revere famous throughout Freemasonry. Warren was installed Provincial Grand Master in it in 1769. (NOTE.—on page 322, Vol. 5, of Gould's History of Freemasonry, it is stated that when Jeremy Gridley, Grand Master of St. John's Grand Lodge of Massachusetts, died in 1767, he "was Grand Master of Masons in North America." He had no jurisdiction over Antient or Scottish Lodges in Boston. There were at the same time other Grand Masters in America; also Gridley was only a Provincial Grand Master. Antient, Irish, and Scottish Warrants had as much validity in America as did Warrants from the Modern Grand Lodge of England. There was no exclusive territorial jurisdiction in America until after the Revolution.) For a reason difficult to explain a second Provincial Grand Lodge of Scotland, set up at about the same time, has been to an opposite extent almost wholly forgotten. Florida had been a Spanish Colony since 1512 (Ponce de Leon) and set up its capital at St. Augustine in 1565. In 1763 it was ceded to England. Then it was ceded back to Spain. It was won by the United States in 1822, and became a Territory in 1822, a State in 1845. On March 15, 1768, during British control, James Grant, Governor of East Florida, and Henry Cunningham, Past Senior Grand Warden of the Grand Lodge of Scotland, "craved a Charter" from that Grand Lodge for a Lodge and for a Provincial Grand Lodge. Scotland granted the Charter and commissioned Grant as Provincial Grand Master. In this wise came into existence Grant's East Florida Lodge, No. 143, "on the Scottish register," at St. Augustine. Grant's title was: "Provincial Grand Master of the Provincial Grand Lodge over the Lodges of the Southern District of North America." The wording sounds as if the Grand Lodge of Scotland planned at that date to have two Provincial Grand Lodges in America; a Northern District, with its center at Boston; a southern one with its center temporarily in Florida. Scottish Lodges were regular and legitimate, were so recognized by both Grand Lodges in England, and there is nothing in any of the original documents or in the practices of Scottish American Lodges to indicate that they owed any allegiance to the St. John's Grand Lodge of Massachusetts (see note above) or to any other Masonic authority. This new Provincial Grand Lodge issued Warrants; how many, is not known, but records exist to show that it constituted a regimental Lodge, St. Andrews, No. 1, at Pensacola, in 1771; and another regimental Lodge, Mt. Moriah, at St. Lucia, in 1779. In 1783 Britain gave Florida back to Spain, and the Dominican priests immediately drove Masonry out of it. St. Andrew's No. 1 moved up to Charleston, S. C., worked under a temporary dispensation, and was rechartered by the Grand Lodge of Pennsylvania as Lodge No. 40 in 1783. In 1787 it helped to form the Grand Lodge of South Carolina. SCOTTISH MASTER See Ecossais SCOTTISH RITE Some authorities call this the Ancient and Accepted Rite, but as the Latin Constitutions of the Order designate it as the Antiquus Scoticus Ritus Acceptus, or the Ancient and Accepted Scottish Rite, that title has now been very generally adopted as the correct name of the Rite. Although one of the youngest of the Masonic Rites, having been established not earlier than the year 1801, it is at this day most popular and the most extensively diffused. Supreme Councils or governing Bodies of the Rite are to be found in almost every civilized country of the world, and in many of them it is the only Masonic Obedience. The history of its organization is briefly this: In 1758, a Body was organized at Paris called the Council of Emperors of the East and West. This Council organized a Rite called the Rite of Perfection, which consisted of twenty-five Degrees, the highest of which was Sublime Prince of the Royal Secret. In 1761, this Council granted a Patent or Deputation to Stephen Morin, authorizing him to propagate the Rite in the Western Continent, whither he was about to repair. In the same year, Morin arrived at the City of Santo Domingo, where he commenced the dissemination of the Rite, and appointed many Inspectors, both for the West Indies and for the United States. Among others, he conferred the Degrees on Moses M. Hayes, with a power of appointing others when necessary. Hayes accordingly appointed Isaac Da Costa Deputy Inspector-General for South Carolina, who in 1783 introduced the Rite into that State by the establishment of a Grand Lodge of Perfection in Charleston. Other Inspectors were subsequently appointed, and in 1801 a Supreme Council was opened in Charleston by John Mitchell and Frederick Dalcho. There is abundant evidence in the Archives of the Supreme Council that up to that time the twenty-five Degrees of the Rite of Perfection were alone recognized. But suddenly, with the organization of the Supreme Council, there arose a new Rite, fabricated by the adoption of eight more of the continental advanced Degrees, so as to make the Thirty-third and not the Twenty-fifth Degree the summit of the Rite. The Rite consists of thirty-three Degrees, which are divided into six sections, each section being under an appropriate Jurisdiction, and are as follows: I. SYMBOLIC LODGEThe classification of the above Degrees is as they are arranged in the Southern Jurisdiction. In the Northern Masonic Jurisdiction the Consistory grades begin at Grand Pontiff, the nineteenth, and include the thirty-second, Sublime Prince of the Royal Secret, and the Council of Princes of Jerusalem governs the fifteenth and sixteenth grades Several of the titles of the Degrees vary in their use by the Supreme Councils but the above table covers most of these variations. The Southern Jurisdiction for example omits the word Grand from the names of the twelfth, fourteenth, nineteenth, twentieth and twenty-ninth grades, and also uses Elu instead of the other designations, omits Commander from the thirty-first, and specifies Master in the thirty-second. A full account of the Rite is in Doctor Mackey's revised History of Freemasonry but numerous details under individual headings are in the present work (see Educational Foundations). SCOTTISH RITE SCHOLARSHIPS See Educational Foundations SCOTTISH TEMPLARS See Templars of Scotland SCOTTISH TRINITARIANS See Prince of Mercy SCRIBE The Scribe is the third officer in a Royal Arch Chapters according to the American system and is the representative of Haggai. The Sofer, or Scribe in the earlier Scriptures, was a kind of military secretary; but in the latter he was a learned man, and Doctor of the Laws, who expounded them to the people. Thus Artaverres calls Ezra the priest, "a Scribe of the law of the God of heaven." Horne says that the Scribe was the King's Secretary of State, who registered all acts and decrees. It is in this sense that Haggai is called the Scribe in Royal Arch Masonry. In the English system of Royal Arch Masonry there are two Scribes, who represent Ezra and Nehemiah, and whose position and duties are those of Secretaries. The American Scribe is the Third Principal. The Scribes, according to the English system, appear to be analogous to the Soferim or Scribes of the later Hebrews from the time of Ezra. These were members of the Great Synod, and were literary men, who occupied themselves in the preservation of the letter of the Scriptures and the development of its spirit. SCRIPTURES, BELIEF IN THE The Grand Lodge of Ohio resolved in 1820, that "in the first degrees of Masonry religious tests shall not be a barrier to the admission or advancement of applicants, provided they profess a belief in God and His Holy Word"; and in 1854 the same Body adopted a resolution declaring that "Masonry, as we have received it from our fathers, teaches the Divine Authenticity of the Holy Scriptures." In 1845, the Grand Lodge of Illinois declared a belief in the authenticity of the Scriptures a necessary qualification for initiation. Although in Christendom very few Freemasons deny the Divine authority of the Scriptures of the Old and New Testaments, yet to require, as a preliminary to initiation, the declaration of such a belief, Doctor Mackey was of opinion, is directly in opposition to the express regulations of the Order, which demand a belief in God and, by implication, in the immortality of the soul as the only religious tests (see Bible). SCRIPTURES, READING OF THE By an ancient usage of the Craft, the Book of the Law is always spread open in the Lodge. There is in this, as in everything else that is Masonic, an appropriate symbolism. The Book of the Law is the Great Light of Freemasonry. To close it would be to intercept the rays of divine light which emanate from it, and hence it is spread open, to indicate that the Lodge is not in darkness, but under the influence of its illuminating power. Freemasons in this respect obey the suggestion of the Divine Founder of the Christian religion, "Neither do men light a Candle and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house." A closed book, a sealed book, indicates that its contents are secret; and a ,book or roll folded up was the symbol, says Wemyss, of a law abrogated, or of a thing of no further use. Hence, as the reverse of all this, the Book of the Law is opened in our Lodges, to teach us that its contents are to be studied, that the law which it inculcates is still in force, and is to be "the rule and guide of our conduct." But the Book of the Law is not opened at random. In each Degree there are appropriate passages, whose allusion to the design of the Degree, or to some part of its ritual, makes it expedient that the book should be opened upon those passages. Masonic usage has not always been constant, nor is it now universal in relation to what particular passages shall be unfolded in each Degree. The custom in the United States of America, at least since the publication of Webb's Monitor, has been fairly uniform, and in general is as follows: In the First Degree the Bible is opened at Psalm cxxxiii, an eloquent description of the beauty of brotherly love, and hence most appropriate as the illustration of a society whose existence is dependent on that noble principle.But, as has been said, the choice of these passages has not always been the same. At different periods various passages have been selected, but always with great appropriateness, as may be seen from the following brief sketch. Formerly, the Book of the Law was opened in the First Degree at the twenty-second chapter of Genesis, which gives an account of Abraham's intended sacrifice of Isaac. As this event constituted the first grand offering commemorated by our ancient Brethren, by which the ground floor of the Apprentice's Lodge was consecrated, it seems to have been very appropriately selected as the passage for this Degree. That part of the twenty-eighth chapter of Genesis which records the vision of Jacob's ladder was also, with equal appositeness, selected as the passage for the First Degree. The following passage from First Kings vi, 8, was, during one part of the eighteenth century, used in the Second Degree: "The door of the middle chamber was in the right side of the house, and they went up with grinding stairs into the middle chamber, and out of the middle into the third." The appositeness of this passage to the Fellow Craft's Degree will hardly be disputed. At another time the following passage from Second Chronicles iii, 17, was selected for the Second Degree its appropriateness will be equally evident: "And he reared up the pillars before the Temple, one on the right hand, and the other on the left; and he called the name of that on the right hand Jachin, and the name of that on the left Boaz." The words of Amos v, 25 and 26, were sometimes adopted as the passage for the Third Degree: "Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves." The allusions in this paragraph are not so evident as the others. They refer to historical matters, which were once embodied in the ancient lectures of Freemasonry. In them the sacrifices of the Israelites to Moloch were fully described, and a tradition, belonging to the Third Degree, informs us that Hiram Abif did much to extirpate this idolatrous worship from the religious system of Tyre. The sixth chapter of Second Chronicles, which contains the prayer of King Solomon at the dedication of the Temple, was also used at one time for the Third Degree. Perhaps, however, this was with less fitness than any other of the passages quoted, since the events commemorated in the Third Degree took place at a somewhat earlier period than the dedication. Such a passage might more appropriately be annexed to the ceremonies of the Most Excellent Master as practiced in the United States. At present the usage in England differs in respect to the choice of passages from that adopted in the United States of America. There the Bible is opened, in the First Degree, at Ruth iv, 7: "Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor: and this was a testimony in Israel." In the Second Degree the passage is opened at Judges xii, 6: "Then said they unto him, Say now Shibboleth: and he said Sibboleth; for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan. And there fell at that time of the Ephraimites forty and two thousand. " Let not the reader hastily assume that there is but one meaning to be given these figures. The suggestion is offered that the reference may be taken as readily for two thousand and forty as forty-two thousand. We must not overlook the probable size of the population nor for that matter, the tendency in the East for exuberance of expression. In the Third Degree the passage is opened at First Kings vii, 13 and 14: "And King Solomon sent and fetched Hiram out of Tyre. He was a widow's son of the Tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to King Solomon, and wrought all his work." While from the force of habit, as well as from the extrinsic excellence of the passages themselves, the American Freemason will, perhaps, prefer the selections made in the Lodges of the United States, especially for the First and Third Degrees, he at the same time will not fail to admire the taste and ingenuity of the English Brethren in the selections that they have made. In the Second Degree the passage from Judges is undoubtedly preferable to that used in the United States. In conclusion it may be observed, that to give these passages their due Masonic importance it is essential that they should be covered by the Square and Compasses. The Bible, square, and compasses are significant symbols of Freemasonry. They are said to allude to the peculiar characteristics of our ancient Grand Masters. The Bible is emblematic of the wisdom of King Solomon; the Square, of the power of Hiram; and the Compasses, of the skill of the Chief Builder. Some Masonic writers have still further spiritualized these symbols by supposing them to symbolize the wisdom, truth, and justice of the Great Architect of the Universe. In any view they become instructive and inseparably connected portions of the true Masonic Ritual, which, to be under stood, must be studied together (see Bible). SCROLL The written portion of the Jewish Law read at stated periods before the congregation, and preserved in the Synagogue Witty great security. SCYTHE In the classic mythology, the scythe was one of the attributes of Saturn, the god of time because that deity is said to have taught men the use of the implement in agriculture. But Saturn was also the god of time; and in modern iconography Time is allegorized under the figure of an old many with white hair and beard, two large wings at his back, an hour-glass in one hand and a scythe in the other. It is in its cutting and destructive quality that the scythe is here referred to. Time is thus the great mower who reaps his harvest of men. Freemasonry has adopted this symbolism, and in the Third Degree the scythe is described as an emblem of time, which cuts the brittle thread of life and makes havoc among the human race. SEA AND FIELD LODGES The Grand Lodge of England has warranted three Naval Lodges as follows: One on board His Majesty's ship the Vanguard. This Lodge was warranted in 1760 and is now known as the London dodge No. 108, it having removed to that city 1768. Another Lodge was warranted in 1762 on board the ship Prince at Plymouth. This lodge was removed in 1764 on board the ship Guadaloupe (see Royal Somerset House and Inertness Lodge). Later on this Lodge was again moved to Somerset House in 1766. A Lodge, warranted in 1768 on the ship known as Canceaux at Quebec, was erased in 1792. A petition for a fourth Sea Lodge to be known as Naval Kilwinning and to be held on board the Ardent was made in 1810 to the Grand Lodge of Scotland, which petition was refused. There seems to be no question as to Dunckerley being responsible for the formation of the first two of the Sea Lodges here listed although he had nothing to do with the third (see Thomas Dunckerley, Henry Sadler, London, 1891, pages 68-73; also Military Lodges). SEAFARING MASONS That seafaring man who appears in one of the Degrees, and who as a character is of Shakespearean brevity and poetic power, was always followed by eager interest and applause in the Eighteenth Century by one kind of Masonic audience, the Brethren among the "salt water Lodges" in cities along the coasts; these were the "sea brothers," "mariner Masons, " "our Brethren and Lodges in ships," the famous and far-going seamen of the Craft in the days of sail. A reader of the Minutes of these Lodges is tempted to believe at the end that every Jack Tar in Britain must have been a Mason. Thus, Sir Francis Columbine, many years the Right Worshipful Master of Royal Naval Lodge at Bapping, is credited with having raised 600 American captains and 400 British Naval officers in twenty years; Old Dundee, its neighbor Lodge, had 267 "Sea-members" (a special classification) in 1810. The great Thomas Dunckerley, the largest figure in the first days of Grand Chapter and Grand Encampment, u as made a Mason in the latter in 1761, and found there twenty-six others who, like himself (he was in the Navy), were "sea-members." These seafaring Brothers of Britain, along with other thousands from America, Canada, Europe, and the West Indies, carried the Craft into almost every port in the world, and often were the first to plant it in newly-opened countries, as in South Africa, New Zealand, Hawaii, China, India, Egypt. Can any Brother explain why the historians of Masonry (and mea culpa) have failed to give a chapter to them? they were the missionaries, they and Army and Naval Lodges, of Freemasonry as a universal, a worldwide Brotherhood. Many of the rumors, whispers, traditions of Masonry in America long before 1730 become credible and understandable if it is remembered how many Mason "sea captains" were coming into the ports of Boston, Providence, New York, Philadelphia, and Norfolk. SEAL A stamp on which letters and a device are carved for the purpose of making an impression, and also the wax or paper on which the impression is made. Lord Coke defines a seal to be an impression on wax, sigillum est cera impressa, and wax was originally the legal material of a seal. Many old Masonic Diplomas and Charters are still in existence, where the seal consists of a circular tin box filled with wax, on which the seal is impressed, the box being attached by a ribbon to the parchment But now the seal is placed generally on a piece of circular paper. The form of a seal is circular; oval seals were formerly appropriated to ecclesiastical dignitaries and religious houses, and the shape alluded to the old Christian symbol of the Vesica Piscis. No Masonic document is valid unless it has apes pended to it the seal of the Lodge or Grand Lodge. Foreign Grand Lodges never recognize the transactions of subordinate Lodges out of their Jurisdictions, if the standing of the Lodges is not guaranteed by the seal of the Grand Lodge and the signatures of the open officers. SEAL, THE GREAT On the reverse of the silver certificate for one dollar ("dollar bill") issued by the Treasury Department of the United States is a symbolic design representing a truncated pyramid on a shield surrounded by two mottoes in Latin. It has been stated or intimated in Masonic periodicals that this is a Masonic design, or else was suggested by Masonic symbolism, but this is a mistake; the design is nothing other than the reverse side (and therefore the less familiar side) of the Great Seal of the United States, has no Masonic significance, and was not suggested by Masonic symbols; and, as will be seen, of the three men responsible for the design only one was a Mason. On July 4, 1776, the Congress appointed Benjamin Franklin, John Adams, and Thomas Jefferson a special Committee to draw up the design for a Great Seal. Many designs were submitted to the Committee; one made by William Barton, somewhat altered, was adopted by the Congress on June 20, 1782. The obverse ("face") and reverse sides of the shield are described in technical heraldic language as follows: "Arms. Poleways stripes of thirteen pieces argent and gules; a chief azure; the escutcheon on the breast of the American eagle displayed proper, holding in his dexter talon an olive branch, and in his sinister a bundle of thirteen arrows, all proper; and in his beak a scroll, inscribed with the motto E PLURIBUS UNUM.The poleways were vertical stripes. Argent was white; gules was red; azure was blue; the eseutcheon, was the shield; proper meant upright; dexter is the right hand, toward the right; sinister is the left Loosely translated Annuit Coeptis is "God has fax ored; or prospered, the undertaking"; Norus Ordo Seclorum is "A new series of ages," that is, a new order of things. The obverse side of the Seal is really the Chat of Arms of the United States. Mr. Barton, the designer, explained the escutcheon, etc., as "denoting the confederacy of the United States of America, and the preservation of their union through Congress." He explained that the pyramid on the reverse side "signifies strength and duration; the eye over it and the motto alludes to the many signal interpositions of Providence in favor of the American cause. The date underneath is that of the Declaration of Independence; and the words under it signify the beginning of the new American era, which commences from that date." It is significant for American history that the Great Seal was adopted five years before the Constitution was written, and reflects the then prevalent idea of a confederation of thirteen independent nations loosely tied together by a Congress. This was a unilateral government, and consisted wholly of Congress. The Constitution introduced a wholly different system, a tripartite government with three equal departments of the Congress, the Executive, and the Judiciary, each in balance with the other two. It is for this reason that the Great Seal does not include emblems of either the Presidency or of the Supreme Court. SEAL OF SOLOMON The Seal of Solomon or the Shield of David, for under both names the same thing was denoted, is a hexagonal figure consisting of two interlaced triangles, thus forming the outlines of six-pointed star. Upon it was inscribed one of the sacred names of God, from which inscription it was opposed principally to derive its talismanic powers. These powers were very extensive, for it was believed that it would extinguish fire, prevent Wounds in conflict, and perform many other wonders. The Jews called it the Shield of David in reference to the protection which it gave to its Possessors. But to we other Orientalists it was more familiarly known as the Seal of Solomon. Among these imaginative people, there was a very prevalent belief in the magical character of the King of Israel. He was esteemed rather as a great magician than as a great monarch, and by the signet which he wore, on which this talismanic seal was engraved, he is supposed to have accomplished the most extraordinary actions, and by it to have enlisted in his service the labors of the genii for the construction of his celebrated Temple. Robinson Crusoe and the Thousand and One Nights are two books which every child has read, and which no man or woman ever forgets. In the latter are many allusions to Solomon's Seal. Especially is there a story of an unlucky fisherman who fished up in his net a bottle secured by a leaden stopper, on which this seal was impressed. On opening it, a fierce Afrite, or evil genii, came forth, who gave this account of the cause of his imprisonment. Solomon," said he, "the son of David, exhorted me to embrace the faith and submit to his authority; but I refused; upon which he called for this bottle, and confined me in it, and closed it upon me with the leaden stopper and stamped upon it his seal, with the great name of God engraved upon it. Then he gave the vessel to one of the genii, who submitted to him, with orders to cast me into the sea." Of all talismans, there is none, except, perhaps, the cross, which was so generally prevalent among the ancients as this Seal of Solomon or Shield of David. It has been found in the cave of Elephanta, in India, accompanying the image of the Deity, and many other places celebrated in the Brahmanical and the Buddhist religions. Hay, in an exploration into Western Barbary, found it in the harem of a Moor, and in a Jewish synagogue, where it was suspended in front of the recess in which the sacred rolls were deposited. In fact, the interlaced triangles or Seal of Solomon may be considered as par excellence, by merit, the Great Oriental talisman. In time, with the progress of the new religion, it ceased to be invested with a magical reputation, although the Hermetic philosophers of the Middle Ages did employ it as one of their mystical symbols; but true to the theory that superstitions may be repudiated but never will be forgotten, it was adopted by the Christians as one of the emblems of their faith, but with varying interpretations. The two triangles were said sometimes to be symbols of fire and water, sometimes of prayer and remission, sometimes of creation and redemption, or of life and death, or of resurrection and judgment. But at length the ecclesiologists seem to have settled on the idea that the figure should be considered as representing the two natures of our Lord—His Divine and His human nature. Thus we find the Seal of Solomon dispersed all over Europe, in medallions, made at a very early period, on the breasts of the recumbent effigies of the dead as they lie in their tombs, and more especially in churches, w here it is presented to us either carved on the walls or painted in the windows. Everywhere in Europe and now in the United States, where ecclesiastics architecture is beginning at length to find a development of taste, is this old Eastern talisman to be found doing its work as a Christian emblem. The spirit of the old talismanic faith is gone, but the form remains, to be nourished by us as the natural homage of the present to the past. Among the old Cabalistic Hebrews, the Seal of Solomon was, as a talisman, of course deemed to be a sure preventive against the danger of fire. The more modern Jews, still believing in its talismanic virtues placed it as a safeguard on their houses and on other buildings, because they were especially liable to the danger of fire. The common people, seeing this figure affixed always to brew-houses, mistook it for a sign, and in time, in Upper Germany, the hexagon, or Seal of Solomon, was adopted by German innkeepers as the sign of a beer house, just as the chequers have been adopted in England, though with a different history, as the sign of a tavern (see Magic Squares). SEALS, BOOK OF THE SEVEN "And I saw," says Saint John (Apocalypse or Revelation v, 1), "in the right hand of him that sat on the throne a book written within and on the back side, sealed with seven seals." The seal denotes that which is secret, and seven is the number of perfection; hence the Book of the Seven Seals is a symbol of that knowledge which is profoundly Secured from all unhallowed search. In reference to the passage quoted, the Back of the Set in Seals is adopted as a symbol in the Apocalyptic Degree of the Knights of the East and West, the seventeenth of the Ancient and Accepted Scottish Rite. SEALS, KEEPER OF THE An officer who has charge of the seal or seals of the Lodge. It is found in some of the advanced Degrees and in Continental Lodges, but not recognized in the York or American Rites. In German Lodges he is called Siegelbewahrer, and in French, Garde des Sceauz. SEARCH FOR TRUTH This is the object of all Freemasonry and it is pursued from the first to the last step of initiation. The Apprentice begins it seeking for the light which is symbolized by the WORD, itself only a symbol of Truth. At a Fellow Craft he continues the search, still asking for more light. And the Master Mason, thinking that he has reached it, obtains only its substitute; for the True Word, Divine Truth, dwells not in the first temple of our earthly life, but can be found only in the second temple of the eternal life. There is a beautiful allegory of the great Milton, who thus describes the search after truth: Truth came into the world with her Divine Master and was a perfect shape and glorious to look Upon. Put when He ascended, and His apostles after Him were laid asleep, there straight arose a wicked race of deceivers, who, as the story goes of the Egyptian Typhon, with his conspirators, how they dealt with the good Osiris, took the virgin Truth, hewed her lovely frame into a thousand pieces, and scattered them to the four winds of heaven. Ever since that time the friends of Truth, such as dust appear, imitating the careful search that Isis made for the mangled body of Osiris, went up and down, gathering up limb by limb still as they could find them. SECEDERS During the anti-Masonic excitement in the United States of America, which gave rise to the Anti-Masonic Party, many Freemasons, fearing the loss of popularity, or governed by an erroneous view of the character of Freemasonry, withdrew from the Order, and took a part in the political and religious opposition to it. These men called themselves, and were recognized by the title of, seceders or seceding Masons. SECOND TEMPLE See Temple of Zerubbabel SECRECY AND SILENCE These virtues constitute the very essence of all Masonic character; they are the safeguard of the Institution, giving to it all its security and perpetuity, and are enforced by frequent admonitions in all the Degrees, from the lowest to the highest. The Entered Apprentice begins his Masonic career by learning the duty of secrecy and silence. Hence it is appropriate that in that Degree which is the consummation of initiation, in which the whole cycle of Masonic science is completed, the abstruse machinery of symbolism should be employed to impress the same important virtues on the mind of the neophyte or newcomer. The same principles of secrecy and silence existed in all the ancient Mysteries and systems of worship. When Aristotle was asked what thing appeared to him to be most difficult of performance, he replied, "To be secret and silent." "If we turn our eyes back to antiquity," says Calcott (Candid Disquisition, page 50), "we shall find that the old Egyptians had so great a regard for silence and secrecy in the mysteries of their religion, that they set up the god Harpocrates, to whom they paid peculiar honor and veneration, who was represented with the right hand placed near the heart, and the left down by his side, covered with a skin before, full of eyes and ears, to signify, that of many things to be seen and heard, few are to be published." Apuleius, who was an initiate in the Mysteries of Isis, says: "By no peril will I ever be compelled to disclose to the uninitiated the things that I have had intrusted to me on condition of silence." Lobeck, in his Aglaophamus, has collected several examples of the reluctance with which the ancients approached a mystical-subject, and the manner in which they shrank from divulging any explanation or fable which had been related to them at the Mysteries, under the seal of secrecy and silence. Lastly, in the school of Pythagoras, these lessons were taught by the Sage to his disciples. A novitiate of five years was imposed upon each pupil, which period was to be passed in total silence, and in religious and philosophical contemplation. And at length, when he was admitted to full fellowship in the society, an oath of secrecy was administered to him on the sacred tetractys, which was equivalent to the Jewish Tetragrammaton. Silence and secrecy are called "the cardinal virtues of a Select Master," in the Ninth or Select Master's Degree of the American Rite. Among the Egyptians the sign of Silence was made by pressing the index finger of the right hand on the lips. It was thus that they represented Harpoerates, the god of silence, whose statue was placed at the entrance of all temples of Isis and Serapis, to indicate that Silence and secrecy were to be preserved as to all that occurred within. SECRECY, SILENCE, CIRCUMSPECTION In his article on this subject on page 920 Albert G. Mackey followed the clues of the Ancient Mysteries. The use of such clues has a value even if a student is unable to find any historical connection between the old Mystery Cults which were destroyed along with the Roman Empire, and Freemasonry, the first beginnings of which were not made for some seven or so centuries after that destruction, because the data Mackey cites show that secrecy has often been used by societies of the most honored and exalted reputation. Secrecy in and of itself is neither good nor bad; those adjectives can only apply to the use to which it is put. It was argued by the American Anti-Masons of 1826-1850 that Freemasonry would not have secrets did it not carry on practices which could not endure inspection. They abandoned their argument after everything in the Craft had been exposed, inspected, and published countless times; they could have abandoned it sooner had they only paused to think that each of them had secrets of his own, had privacies in his family, that he discussed matters in confidence with associates, that there are secret formulas in science and in business, that any committee or board of directors meeting in executive session is meeting in t secrecy—that the world's diplomacy seldom lets the peoples concerned know what it is doing. When the normally everlasting uses of secrecy are so common, the Anti-Masons had no grounds to accuse Masons of crimes merely because Masons were using for their Own purposes what every man and every family and almost every association uses every day for unexceptionable purposes. Freemasonry is not a secret society; everybody knows that it exists; its rooms and temples are public and are conspicuously marked; it has printed its Constitutions and each year it publishes its Proceedings; in the United States it has maintained as many as 120 journals or magazines at one time; many tens of thousands of books have been written about it, and it maintains hundreds of libraries. Freemasonry is a society with secrets, but is not a secret society. Silence has no necessary connection with secrecy; may or may not be its corollary. Silence is often maintained in the most public places and for the most public purposes; spectators sit silent in courtroom and in the theater, the congregation sits silent in church or synagogue, the audience sits silent while the orator speaks, the general maintains silence about his battle plans. There are secrets in nature which scientists search out; the silences of nature are of a different kind, the silence of the seas, the silence of the wilderness, the silence of the desert. A Masonic Lodge is not a club, a forum, a public gathering, a debating society, or a platform meeting, but is a lodge—a unique form of organization; it is organized within and without, from top to bottom; each member has his place or station in it, and no man is foot-loose; from beginning to end it goes according to a fixed procedure, and conducts its affairs according to a strict Order of Business; anything extraneous or irrelevant to that procedure is out of order, and the Master cannot permit it to be brought on the floor because he is not a presiding officer who can act according to his own will but an installed officer and therefore can act only as the rules governing his office compel him to act. It is for this reason that the Fraternity maintains silence about the outside world at times when almost every other society or association is most vocal, and naturally so—in a time of political crisis, at the making of a war, in periods of social upheaval, etc. The young Italian Fascists hoodlums who broke into Lodge rooms were agog because of what they expected to find—a weird machinery, an alchemists' laboratory, a magicians' den, what not; they were astounded to find nothing but an empty room. The Fraternity was in silence. A historian of the Craft goes through analogous experience; he reads through Lodge Minutes or Grand Lodge Proceeding (or Chapters, Consistories, Councils, Commanderies) expecting to find records there of an old excitement about the Revolutionary War, or the Civil War, or the Anti-Masonic Crusade, or the World Wars; he finds only a silence. Paradoxically enough there is neither silence nor secrecy within the walls. The nervous Pope Leo XIII who all his days was afraid of bogeys, wrote into his Encyclical against Freemasons on April 20, 1884: "Nay, there are in them many secrets which are by law carefully concealed not only from the profane, but also from many associated [members viz., the lost and intimate intentions, the hidden and unknown chiefs, the hidden and secret meetings, the resolutions and methods and means by which they will be carried into execution." Leo had been misinformed. The Fraternity maintains neither secrecy nor silence within itself about its own affairs; everything that is lawfully carried on in a Lodge is carried on without silence and in the full light. Grand Officers live in glass houses; a Master acts in the presence of his Lodge—if it is not there he cannot even declare it open. Nothing is hidden from any member. Any member of a Lodge is privileged by the laws to demand any information about what is done by his Lodge. There are no "hidden and unknown chiefs" (the Pope must have had the Italian Black Hand Society in mind) because every "chief" is elected by ballot, and he has nowhere to hide. Silence is connected with circumspection in a phrase which Masons have learned by heart. Circumspection is a self-defining word, being a contraction of two Latin terms slightly altered, and meaning "to look around," to make sure of having the facts before making a decision or beginning an action. In Freemasonry it is used in a sense somewhat different from its use elsewhere, having a peculiarity in our nomenclature which is the expression of the "peculiarity" (or uniqueness) of Freemasonry itself. It means that Freemasonry follows a path which was surveyed long ago and staked out with the Ancient Landmarks; it is one that Freemasons themselves understand but not outsiders; in consequence it is easy for outsiders to misunderstand Freemasonry, or to be misled by appearances, or to attribute to it purposes it does not have, hence the Craft must act circumspectly, taking such facts into consideration, and in order not to misrepresent itself. For centuries before the first Grand Lodge, Masons like men everywhere had a great fondness for pageants and processions, and this was especially true in London, where the old Mason Company often spent large sums of money on costumes, music, floats, etc., and great throngs would stand for hours to watch the spectacle. This ancient custom was continued by Lodges for some years after 1717— the Grand Lodge went in a body, in full regalia, to bring the newly elected Grand Master from his home to the Grand Lodge room for his installation; Lodges went in procession in regalia to attend church, theater, corner-stone laying, etc. But by the middle of the century a great change came over London crowds and London street manners; gangs of hoodlums roved about, drunkards were everywhere, and these crowds began to hoot and throw stones and to run through processions, and to break them up; and there grew up the custom of holding "mock" processions, roistering, ribald, derisive, coarse, in order to ridicule something or somebody. The Grand Lodge ordered a complete discontinuance of Masonic processions when the public began to take Masonry to be a roistering, irreverent society of drinkers and mockers because it appeared on the streets. That was an act of circumspection. It was a case of "Don't do it," "Don't say it," and as it works out in practice that usually is what circumspection calls for, therefore it has become connected with secrecy and silence. SECRETARIES GUILD OF FREEMASONRY FOR NORTH AMERICA See the Masonic Grand Secretaries Guild SECRETARY The recording and corresponding officer of a Lodge. It is his duty to keep a just and true record of all things proper to be written, to receive all moneys that are due the Lodge, and to pay them over to the Treasurer. The jewel of his office is a pen, and his position in Lodges of the United States is on the left of the Worshipful Master in front, but in English Lodges he is usually found with the Treasurer at the right, in the North. SECRETARY-GENERAL OF THE HOLY EMPIRE The title given to the Secretary of the Supreme Council of the Ancient and Accepted Scottish Rite. SECRETARY, GRAND See Grand Secretary SECRET DOCTRINE The secret doctrine of the Jews was, according to Steinschneider, nothing else than a system of metaphysics founded on the Commentaries on the Law and the legends of the Talmudists. Of this secret doctrine, Maimonides says: "Beware that you take not these words of the wise men in their literal signification, for this would be to degrade and sometimes to contradict the sacred doctrine. Search rather for the hidden sense; and if you cannot find the kernel, let the shell alone, and confess that you cannot understand it." All mystical societies, and even liberal philosophers, were, to a comparatively recent period, accustomed to veil the true meaning of their instructions in intentional obscurity, lest the unlearned and uninitiated should be offended. The Ancient Mysteries had their secret doctrine; so had the school of Pythagoras, and the sect of the Gnostics. The Alchemists, as Hitchcock has clearly shown, gave a secret and spiritual meaning to their jargon about the Transmutation of Metals, the Elixir of Life, and the Philosopher's Stone. Freemasonry alone has no secret doctrine. Its philosophy is open to the world. Its modes of recognition by which it secures identification, and its rites and ceremonies which are its method of instruction, alone are secret. All men may know the tenets of the Masonic Creed. SECRET MASTER The Fourth Degree in the Ancient and Accepted Scottish Rite and the first of what are called the Ineffable Degrees. It refers to those circumstances which occurred at the Temple when Solomon repaired to the building for the purpose of supplying the loss of its illustrious builder by the appointment of seven experts, among whom were to be divided the labors which heretofore had been entrusted to one gigantic mind. The lecture elaborately explains the mystic meaning of the sacred things which were contained in the Sanctum Sanctorum, or Holy of Holies. The Lodge is hung with black curtains strewed with tears, symbolic of grief. There should be eighty-one lights, distributed by nine times nine; but this number is often dispensed with, and three times three substituted. Later instructions reduce them to eight. There are but two presiding officers—a Master, styled Puissant, and representing Wing Solomon, and an Inspector representing Adoniram, the son of Abda, who had the inspection of the workmen on Mount Lebanon, and who is said to have been the first Secret Master Solomon is seated in the east, clothed in mourning robes lined with ermine, holding a scepter in his hand, and decorated with a blue sash from the right shoulder to the left hip, from which is suspended a triangle of gold. Before him is placed a triangular altar, on which is deposited a wreath of laurel and olive leaves. Adoniram, called Venerable Inspector, is seated in the west, but without any implement of office, in commemoration of the fact that the works were suspended at the time of the institution of this Degree. He is decorated with a triangular white collar, bordered with black, from which is suspended an ivory key, with the letter Z engraved thereon, which constitute the collar, and jewel of the Degree. These decorations are worn by all the Brethren. The apron white edged with black and with black strings; the flap blue, with an open eye thereon embroidered in gold. The modern instruction prescribes that two branches of olive and laurel crossing each other shall be on the middle of the apron. SECRET MONITOR An honorary or side Degree once commonly conferred in the United States. The communication of it was not accompanied, it is true, with any impressive ceremonies, but it inculcates a lesson of unfaltering friendship which the prospect of danger could not appall, and the hour of adversity could not betray. It is, in fact, devoted to the practical elucidation of the Masonic virtue of Brotherly Love. In conferring it, those passages of Scripture which are contained in the twentieth chapter of the First Book of Samuel, from the sixteenth to the twenty-third, and from the thirty-fifth to the forty-second verses inclusive, are usually considered as appropriate. It may be conferred on a worthy Master Mason by any Brother who is in possession of its Ritual. There was in Holland, in 1778, a secret Masonic society called the Order of Jonathan and David, which was probably much the same as this American Degree. Kloss in his Catalogue, of 1844, gives the title of a book published in that year at Amsterdam which gives its statutes and formulary of reception. The Grand Recorder W. C. Spratling, of London, England, where a Grand Council of the Order of the Secret Monitor was formed on June 17, 1887, has furnished information from which the following notes have been prepared. He has found that the Order of the Secret Monitor is developed from a still more ancient Degree known as the Brotherhood of Dated and Jonathan, and is at least as old as Freemasonry itself, its principles and watch-words being founded upon the examples set by the two Hebrew Princes, as recorded in the his history and traditions of the Jews. He points out that it is often forgotten that the Israelites, slaves in Egypt for more than four hundred years, absorbed much of the ancient lore of their taskmasters who long before Jewish history begins, were already an ancient race in an advanced state of civilization. They indeed trace their mysteries as a heritage Mom a still more ancient people who overran Asia Minor long before the dawn of written history. Brother Spratling says that Statutes covering such a Body as the above are on record in Amsterdam having the date of 1773 and indicating that the organization had been founded three years earlier. Further traces of this brotherhood of David and Jonathan are found in 1778 but the working of the degree seems to have had its development in the United States where it was carried by immigrants to view Amsterdam and from thence it spread through the Republic in a very simple form and capable of considerable variation. However, the prevailing ceremonies were adopted and then somewhat adapted for English use by the Grand Council in that country. The Degree had been communicated to any Master Mason with little ceremony at any time or place. In this way it was communicated to the following Brethren at or about the dates mentioned; 1840—Dr. Issachar Zacharie in California.Three Degrees have been prepared for use in England. The Council of Allied Masonic Degrees in the United States and the similar Body in England have also worked the Secret Monitor, but independently. SECRET OF THE SECRETS, THE A Degree cited in the nomenclature of Fustier SECRET SOCIETIES Secret societies may be divided into two classes: First, those whose secrecy consists in nothing more than methods by which the members are enabled to recognize each other; and in certain doctrines, symbols, or instructions which can be obtained only after a process of initiation, and under the promise that they shall be made known to none who have not submitted to the same initiation, but which with the exception of these particulars, have no reservations from the public. Second, those societies which, in addition to their secret modes of recognition and secret doctrine, add an entire secrecy as to the object of their association, the times and places of their meeting, and even the very names of their members. To the first of these classes belong all those moral or religious secret associations which have existed from the earliest times. Such were the Ancient Mysteries, whose object was, by their initiations, to cultivate a purer worship than the popular one; such, too, the schools of the old philosophers, like Pythagoras and Plato, who in their esoteric instructions taught a higher doctrine than that which they Communicated to their exoteric scholars. Such, also, are the modern secret societies which have adopted an exclusive form only that they may restrict the social enjoyment which it is their object to cultivate, or the system of benevolence for which they are organized, to the persons who are united with them by the tie of a common covenant, and the possession of a common knowledge. Such, lastly, is Freemasonry, which is a secret society only as respects its signs, a few of its legends and traditions, and its method of inculcating its mystical philosophy, but which, as to everything else—its design, its object, its moral and religious tenets, and the great doctrine which it teaches—is as open a society as if it met on the highways beneath the sun of day, and not within the well-guarded portals of a Lodge. To the second class of secret societies belong those which sprung up first in the Middle Ages, like the Vehmgericht of Westphalia, formed for the secret but certain punishment of criminals; and in the eighteenth century those political societies like the Carbonari, which have been organized at revolutionary periods to resist the oppression or overthrow the despotism of tyrannical governments. It is evident that these two classes of secret societies are entirety different in character; but it has been the great error of writers like Barruel and Robison, who have attacked Freemasonry on the ground of its being a secret association that they utterly confounded the two classes. An interesting discussion on this subject took place in 1848, in the National Assembly of France, during the consideration of those articles of the law by which secret societies were prohibited. A part of this discussion is worth preserving, and is in the following words: Bolette: I should like to have some one define what in meant by a secret society.Secret societies, whose members take any oath binding them to engage in mutiny or sedition, or disturb the peace, or whose members and officers are concealed from society at large have been declared unlawful in various countries, England adopting measures to that end in 1799, 1817 and 1846, but on these occasions specific exemption was made of Masonic Lodges. On the Continent of Europe the Carbonari has been confused by some authorities with Freemasonry or, at least, assumed to be a sort of political branch of it though this is, of course, far from the understanding of our institution possessed by those within te fold The Carbonari was founded in Naples by the Republicans in 1808 to destroy French rule in Italy The King of Naples in 1814 soon found the armed Carbonari useful as a means of driving Murat, a Freemason, out of the country. Later on the organization assisted the Austrians also to drive out the French and, gathering numbers up to what is claimed to be half a million members, spread into France and other countries. Other secret societies found on the Continent and active in various countries are the Camorra and the Mafia. These secret societies need only to be mentioned here because the Roman Catholic Church has united Freemasonry with such political organizations in its condemnation (see Section Act, Politics, Carbonari, Camorra, and Mafia). SECRET VAULT See Vault, Secret SECTARIANISM Freemasonry repudiates all sectarianism, and recognizes the tenets of no sect as preferable to those of any other, requiring in its followers assent only to those dogmas of the universal religion which teach the existence of God and the resurrection to eternal life (see Toleration) SECULAR LODGES The epithet Secular has sometimes, but very incorrectly, been applied t o Subordinate Lodges to distinguish them from Grand Lodges. In such a connection the word is unmeaning, or, what is worse, is a term bearing a meaning entirely different from that which was intended by the writer. "Secular," says Richardson, "is used as distinguished from eternal, and equivalent to temporal; pertaining to temporal things, things of this world; worldly; also opposed to spiritual, to holy. " Every other orthoepist gives substantially the same definition. It is then evident, from this definition, that the word secular may be applied to all Masonic Bodies, but not to one class of them in contradistinction to another. All Masonic Lodges are secular, because they are worldly, and not spiritual or holy institutions. But a subordinate Lodge is no more secular than a Grand Lodge. SEDITION ACT On July 12, 1799, the British Parliament alarmed at the progress of revolutionary principles enacted a law commonly known as the Sedition Act, for the suppression of secret societies. But the true principles of Freemasonry were so well understood by the legislators of Great Britain many of whom were members of the Order, that the following clause was inserted in the Act: And whereas certain Societies have been long accustomed to be holden in this Kingdom, under the denomination of Lodges of Freemasons, the meetings whereof have been in a great measure directed to charitable purposes, be it therefore enacted, that nothing in this Act shall extend to the meetings of any such society or Lodge which shall, before the passing of this Act, have been usually holden under the said denomination. and in conformity to the rules prevailing among the said Societies of Freemasons. SEEING One of the five human senses, whose importance is treated of in the Fellow Craft's Degree. By sight, things at a distance are, as it were, brought near, and obstacles of space overcome. So in Freemasonry, by a judicious use of this sense, in modes which none but Freemasons comprehend, men distant from each other in language, in religion, and in politics, are brought near, and the impediments of birth and prejudice are overthrown. But, in the natural world, sight cannot be exercised without the necessary assistance of light, for in darkness we are unable to see so in Freemasonry, the peculiar advantages of Masonic sight require, for their enjoyment, the blessing of Masonic light. Illuminated by its divine rays, the Freemason sees where others are blind; and that which to the profane is but the darkness of ignorance, is to the initiated filled with the light of knowledge and understanding. SEEKERS The French word is Chercheurs. The First Degree of the Order of Initiated Knights and Brothers of Asia. SEFIDD SCHAMAGAN A secret Moslem society, called also the Candidati, from being clothed in white. They taught that the wicked would he transformed, after death, into beasts, while the good would ho reabsorbed into the Divine Creator. The Chief was known as the Veiled Prophet (see Grotto). SEJJIN The Arabic register of all the wicked, also the title of the residence of Eblis. SELAMU ALEIKUM, ES The Arabic salutation of Peace be with you; which meets with the response Aleikum es Salaam. These expressions are prominently in use by ancient Arabic Associations (see Salaam) . SERMONS, MASONIC Sermons on Masonic subjects, and delivered in churches before Masonic Bodies or on Masonic festivals, are peculiar to the British and the American Freemasons. Neither the French nor German, nor, indeed, any continental literature of Freemasonry, supplies us with any examples. The first Masonic sermon of which we have any knowledge, from its publication, was "A General Charge to Masons, delivered at Christ Church, in Boston, on the 27th of December, 1749, by the Rev. Charles Brockwell, A.M., published at the request of the Grand Officers and Brethren there." It was, however, not printed at Boston, Massachusetts, where it was delivered, but was first published in the Freemasons' Pocket Companion for 1754. Brockwell was chaplain of the English troops stationed at Boston. But in the United States of America, at least, the custom of delivering sermons on Saint John's day prevailed many years before. In Doctor Mackey's History of Freemasonry in South Carolina (pages 1520) will be found the authentic evidence that the Lodges in Charleston attended Divine Service on December 27, 1738, and for Several years after, on each of which occasions it is to be presumed that a sermon was preached. In 1742 it is distinctly stated, from a contemporary gazette, that "both Lodges proceeded regularly, with the ensigns of their Order and music before them, to church, where they heard a very learned sermon from their Brother, the Rev. Mr. Durand." The first Masonic sermon we have recorded here eloquently paid tribute to the virtues taught among the Craftsmen and after the centuries of years is stimulating reading- A copy of it by Brother Dudley Wright was reprinted in the New Age Magazine, October, 1924- This sermon was preached at Boston, Massachusetts, by Brother Rev. Charles Brockwell, M.A., one of the Chaplains of King George II. The sermon is entitled Brotherly Love. Recommended, and it was preached before the "Ancient and Honorable Society of Free and Accepted Masons" in Christ Church, Boston. It was published "at the request of the Society" and on the flyleaf is the following official Minute: In the Grand Lodge, held at the Exchange Tavern in Boston on Wednesdays 27th December 1749. Agreed That the thanks of the Ancient and Honorable Society be given to our Brother the Rev. Mr. Charles Brockwell, For his sermon preached this day before the said society and that the Right Worshipful Brother Hugh McDaniel, Brother Henry Price and Brother Aston request a copy of the same to be printed by the society.The sermon is dedicated to the Brethren as follows: To the Right Worshipful Thomas Oxnard, Esquire Provincial Grand Master of North America; Mr. Hugh McDaniel, Deputy Grand Master, Mr. Benjamin Hallowel, Mr. John Box, Grand Wardens, and others, the Worshipful Brothers and Fellows of the Ancient and honorable Society of Free and Accepted Masons, this sermon, preached and published at your request, is dedicated by their most affectionate Brother and humble servant, Charles Brockwell.The text chosen was First Thessalonians iv, 9: "But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God b to love one another," and in the course of his discourse, Brother Brockwell said: The principal intention in forming societies is undoubtedly uniting men in the stricter bonds of love, for men, considered as social creatures, must derive their happiness from each other, every man being designed by Providence to promote the good of others. The apostle displays the necessity of brotherly love from a standpoint far more noble than that of interest. Our obligations to resemble God in this favored attribute of love should be incentives to our most earnest endeavors thereafter, should infuse our love and charity by that irresistible influence of example. I have had the honor of being a member of this Ancient and Honorable Society for many years, have sustained many of its offices, and can and do aver in this sacred place and before the Great Architect of the World that I never could observe aught therein but what was justifiable and commendable according to the strictest rules of society.The occasion did not pass without an attempt to burlesque in print the Masonic celebration of the day. This was done in a peculiar poem of 1750, published at Boston, Massachusetts, with the following title: Entertainment for a Winter's Evening: Being a Full and True Account of a Very Strange and Wonderful Sight Seen in Boston on the Twenty-seventh of December at Noon-day. The Truth of Which can be Attested by a Great Number of People who Actually Saw the Same with Their Own Eyes. By Me, the Hon'ble B. B. Esq. This article bears the imprint Boston, Printed and Sold by G. Rogers, next to the Prison in Queen Street. The poem, published in 1750, had an introduction addressed To the Reader as follows: Courteous and Loving Reader.The full text of this quaint and interesting old poem follows: Oh Muse, renowned for story-tellingThe few following comments may be added: The Honorable B. B. Esq. is the pen name of Joseph Green, born in Boston, Massachusetts, 1706, was a graduate of Harvard University, 1726, he became a merchant, espoused the Royalist cause, was exiled, and in 1780 died in England. He had a great reputation as a wit. This epitaph was written by a friend for his tombstone long before his death: Siste, Viator! (Stop, Traveler!) Here lies oneSee also Onderdonk's History of American Verse, pages 41, 42 and 168; Drake's History of Boston, page 629, a reprint of the poem by Sam Briggs of Cleveland, Ohio, with notes on the almanacs of Nathaniel Ames, and articles by Brother R. I. Clegg in the American Freemason, particularly in November, 1911. The preacher, Charles Brockwell was assistant rector of King's Chapel, inducted in 1747, he died in 1755. Drake gives several names of the participants which may be compared with the initials scattered through the poem; Buck, James Perkins, Johnson, Wethred, Captain Benjamin Hallowell, the builder of the ship mentioned in the article in this work headed Clothed, Rea—"probably Mr. John Rea, who kept in Butler's Row in 1748—he was a ship handler," Rowe—"John Rowe was a merchant, an importer, kept on Belcher's Warf in 1744, he lived on Essex Street in 1760." The Latin phrase, from Horace, thirtieth line of poem, means And to know all things is not permitted. Brother Briggs gives L-w-s as meaning Lewis Twiner, P-e as Pue, A-n for Doctor Ashton, apothecary at Boston about 1738, died in 1776 aged 74, Luke for Luke Vardy who kept the Royal Exchange Tavern at Boston in 1733, and F-k for Francis Johannot, a distiller and prominent member of the Sons of Liberty, who died in 1775. Stone's was a well-known Tavern. The various Saints mentioned in the text Antonio, Crispin, Nicholas, Catherine, are the patrons of sailors, shoemakers, barbers, and ropemakers (see also Clothed, and Regalia). Brockwell's, however, is the first of these early sermons which has had the good fortune to be embalmed in type. But though first printed, it was not the first delivered. In 1750, John Entick, afterward the editor of an edition of Anderson's Constitutions, delivered a sermon at Walbrook, England, entitled The free and Accepted Mason Described. The text on this occasion was from Acts xxviu, 22, and had some significance in reference to the popular character of the Order. "But we desire to hear of thee what thou thinkest; for as concerning this sect, we know that everywhere it is spoken against." Entiek preached several other sermons, which were printed. From that time, both in England and the United States of America, the sermon became a very usual part of the public celebration of a Masonic festival. One preached at Newcastle-upon-Tyne, in 1775, is in its very title a sermon of itself: "The Basis of Freemasonry displayed; or, an Attempt to show that the general Principles of true Religion, genuine Virtue, and sound Morality are the noble Foundations on which this renowned Society is established: Being a Sermon preached in Newcastle, on the Festival of Saint John the Evangelist, 1775, by Brother Robert Green." In 1799, the Rev. Jethro Inwood published a volume of Sermons, in which are expressed and enforced the religious, moral, and political virtues of Freemasonry, preached upon several occasions bed ore the Provincial Grand Officers and other Brethren in the Counties of Kent and Essex. In 1849 Brother Spencer published an edition of this work, enriched by the valuable notes of Doctor Oliver. In 1801 the Rev. Thaddeus Mason Harris, Grand Chaplain of the Grand Lodge and Grand Chapter of Massachusetts, published at Charlestown, Massachusetts, a volume of Discourses delivered on Public Occasions, illustrating the Principles, displaying the Tendency, and vindicating the Design of Freemasonry. This work has also been annotated in a new edition by Doctor Oliver, and republished in his Golden Remains of Early Masonic Writers. During this nineteenth century there has been an abundance of single sermons preached and published, but for a long period no other collected volume of any by one and the same author has been given to the public since those of Doctor Harris. Yet the fact that annually in Great Britain and America hundreds of sermons in praise or in defense of Freemasonry are delivered from Christian pulpits, is a valuable testimony given by the clergy to the purity of the Institution. There is a famous medal in existence bearing a message of such dignity and force that it has well been called a Masonic sermon and is known by that name on the Continent of Europe. A splendid specimen of this medal with its forty-one beautiful lines of engraving is in the possession of Brother Thomas T. Thorp of Leicester, England, where it was examined for the purpose of description here. This is a bronze medal representing on one side a serpent biting a file and having around the border the words La Mac vivra, Dieu le veut. Gr. . or. . de Belgique 5838, meaning Masonry will live, God wills it. Grand Orient of Belgium, 5838. This medal was struck in consequence of an interdict pronounced against the Masonic Order by the Roman Catholic Archbishop of Mechlin in December, 1838, which however had no effect unless to increase the prosperity of the Fraternity and to revive the loyalty of those whose interest had waned. The inscription on the reverse of this medal is known as the Masonic Sermon. Here it is: Masonic conduct is to adore the Grand Architect of the Universe . SELECT MASTER The Ninth Degree in the American Rite, and the last of the two conferred in a Council of Royal and Select Masters. Its officers are a Thrice Illustrious Grand Master, Illustrious Hiram of Tyre, Principal Conductor of the Works, Treasurer, Recorder, Captain of the Guards, Conductor of the Council, and Steward. The first three represent the three Grand Masters at the building of Solomon's Temple. The Symbolic colors are black and red, the former significant of secrecy, silence, and darkness; The latter of fervency and zeal. A Council is supposed to consist of neither more nor less than twenty-seven; but a smaller number, if not less than nine, is competent to proceed to work or business The candidate, when initiated, is said to the "chosen as a Select Master." The historical object of the Degree is to Commemorate the deposit of an important secret or treasure which, after the preliminary preparations, is said to have been made by Hiram Abif. The place of meeting represents a Secret vault beneath the Temple. A controversy has sometimes arisen among ritualists as to whether the Degree of Select Master should precede or follow that of Royal Master in the order of conferring. But the arrangement now existing, by which the Royal Master is made the First and the Select Master the Second Degree of Cryptic Masonry, has been very generally accepted, and this for the best of reasons. It is true that the circumstances referred to in the Degree of Royal Master occurred during a period of time which lies between the death of the Chief Builder of the Temple and the completion of the edifice, while those referred to in the Degree of Select Master occurred anterior to the Builder's death. Hence, in the order of time, the events commemorated in the Select Master's Degree took place anterior to those which are related in the Degree of Royal Master; although in Masonic sequence the latter Degree is conferred before the former. This apparent anachronism is, however, reconciled by the explanation that the secrets of the Select Master's Degree were not brought to light until long after the existence of the Royal Master's Degree had been known and recognized. In other words, to speak only from the traditional point of view, Select Masters had been designated, had performed the task for which they had been Selected, and had closed their labors, without ever being openly recognized as a class in the Temple of Solomon. The business in which they were engaged was a secret one. Their occupation and their very existence, according to the legend, were unknown ta the great body of the Craft in the first Temple. The Royal Master's Degree, on the contrary, as there was no reason for concealment, was publicly conferred and acknowledged during the latter part of the construction of the Temple of Solomon; whereas the Degree of Select Master, and the important incident on which it was founded, are not supposed to have been revealed to the Craft until the building of the Temple of Zerubbabel. Hence the Royal Master's Degree should always be conferred anterior to that of the Select Master. The proper jurisdiction under which these Degrees should be placed, whether under Chapters and to be conferred preparatory to the Royal Arch Degree or under Councils and to be conferred after it, has excited discussion The former usage has prevailed in Maryland and Virginia, but the latter in all the other States. There is no doubt that these degrees belonged originally to the Ancient and Accepted Scottish Rite, and were conferred, as honorary Degrees by the Inspectors of that Rite. This authority and jurisdiction the Supreme Council for the Southern Jurisdiction of the Rite continued to claim until the year 1870; although, through negligence, the Councils of Royal and Select Masters in some of the States had been placed under the control of independent Jurisdictions called Grand Councils. Like all usurped authority, however, this claim of the State Grand Councils does not seem to have ever been universally admitted or to have been very firmly established. Repeated attempts have been made to take the Degrees out of the hands of the Councils and to place them in the Chapters, there to be conferred as preparatory to the Royal Arch. The General Grand Chapter, in the Triennial Session of 1847, adopted a resolution granting this permission to all Chapters in States where no Grand Councils exist. But, seeing the manifest injustice and inexpediency of such a measure, at the following session of 1850 it refused to take any action on the subject of these Degrees. In 1853 it disclaimed all control over them, and forbade the Chapters under its jurisdiction to confer them. As far as regards the interference of the Ancient and Accepted Scottish Rite, that question was set at rest in 1870 by the Mother Council, which at its session at Baltimore, formally relinquished all further control over them. SEMELIUS An officer in the Sixth Degree of the Modern French Rite, known as the strand Master of Despatches. SEMESTER The mot de semestre, or semi-annual word, is used only in France. Every six months a secret word is communicated by the Grand Orient to all the Lodges under its jurisdiction. This custom was introduced October 28, 1773, during the Grand Mastership of the Duke of Chartres, to enable him the better to control the Lodges, and to afford the members a means whereby they could recognize the members who were not constant in their attendance, and also those Freemasons who either belonged to an unrecognized Rite, or who were not affiliated with any Lodge. The Chapters of the advanced Degrees receive a word annually from the Grand Orient for the same purpose. This, with the password, is given to the Tiler on entering the Temple. SENATORIAL CHAMBER When the Supreme Council of the Ancient and Accepted Scottish Rite meets in the Thirty-third Degree, it is said to meet in its Senatorial Chamber. SENESCHAL An officer found in some of the higher Degrees, as in the Thirty-second of the Ancient and Accepted Scottish Rite, where his duties are similar to those of a Warden of a Lodge, he acting as the deputy of the presiding officer. The title is derived from the old German senne, meaning house, and schalk, servant. The Seneschals in the Middle Ages were the lieutenants of the Dukes and other great feudatories, and took charge of the castles of their masters during their absence. SENIOR DEACON See Deacon SENIOR ENTERED APPRENTICE In the ritual of the early part of the eighteenth century the Senior and Junior Entered Apprentices acted in the place of the Deacons, which offices were then unknown. The Senior Entered Apprentice was placed in the south, and his duty there was "to hear and receive instructions, and to welcome strange Brethren" (see Junior Entered Apprentice) . SENIOR WARDEN The second officer in a Symbolic Lodge. He presides over the Craft during the hours of labor, as the Junior does during the hours of refreshment, and in the absence of the Master he performs the duty of that officer (see Wardens). SENSES, FIVE See Five Senses SENSES, SEVEN See Man SENTINEL An officer in a Royal Arch Chapter, in a council of Knights of the Red Cross, and in a Commandery of Knights Templar, whose duties are similar to those of a Tiler in a Symbolic Lodge. In some Bodies the word Janitor has been substituted for Sentinel, but the change is hardly a good one. Janitor is usually applied to the porter of a collegiate institution, and has no old Masonic authority. SEPHIROTH The Hebrew word is a plural noun, the singular being Sephira. Buxtorf (Talmudic Lexicon) says the word means numerations, from Saphar, to number; but the Cabalistic writers generally give it the signification of splendors, from Saphiri, splendid. The account of the creation and arrangement of the Sephiroth forms the most important portion of the secret doctrine of the Cabalists, and has been adopted and referred to in many of the high philosophic Degrees of Freemasonry. Some acquaintance with it, therefore, seems to be necessary to the Freemason who desires to penetrate into the more abstruse arcana of his Order (see Cabala). SEPHORA Wife of Moses, and daughter of Raguel or Jethro, Priest of Midian. Mentioned in the Fourth Degree of the French Rite of Adoption. SEPTENARY The number Seven, which see. SEPULCHER The spirit of gratitude has from the earliest period led men to venerate the tombs in which have been deposited the remains of their bene. factors In all of the ancient religions there were sacred tombs to which worship was paid. The tombs of the prophets, preserved by the Israelites, gave testimony to their reverence for the memory of these holy personages. After the advent of Christianity the same sentiment of devotion led the pilgrims to visit the Holy Land, that they might kneel at what was believed to be the sepulcher of their Lord. In many of the churches of the Middle Ages there was a particular place near the altar called the Sepulcher which was used at Easter for the performance of solemn rites commemorative of the Savior's resurrection. This custom still prevails in some of the churches on the Continent. In Templar Freemasonry, which is professedly a Christian system, the Sepulcher forms a part of the arrangements of a Commandery. In England, the sepulcher is within the Asylum, and in front of the Eminent Commander. In the United States of America it is placed without; and the scenic representation observed in every well-regulated and properly arranged Commandery furnishes a most impressive and pathetic ceremony. SEPULCHER, KNIGHT OF THE HOLY See Knight of the Holy Sepulcher SERAPHIM The Hebrew word is the singular form of the word is Seraph, signifying burning, fiery. Celestial beings in attendance upon Jehovah, mentioned by Isaiah (vi, 2-7). Similar to the Cherubim, having the human form, face, voice, two hands, and two feet, but six wings, with four of which they cover their faces and feet—as a sign of reverence— while with two they fly. Their specific office is to sing the praises of the Holy One, and convey messages from heaven to earth. SERAPHIM, ORDER OF A Swedish Rite, instituted in 1334, revived in 1748. The number of knights, exclusive of the royal family, was twenty-four. SERAPIS, MYSTERIES OF See Egyptian Mysteries SERPENT As a symbol, the serpent obtained a prominent place in all the ancient initiations and religions Among the Egyptians it was the symbol of Divine Wisdom when extended at length, and the serpent with his tail in his mouth was an emblem of eternity. The winged globe and serpent symbolized their triune deity. In the ritual of Zoroaster, the serpent was a symbol of the universe. In China, the ring between two serpents was the symbol of the world governed by the power and wisdom of the Creator. The same device is several times repeated on the Isiac Table. Godfrey Higgins (Anacalypsis i, pare 521) says that, from the faculty which the serpent possessed of renewing itself, without the process of generations as to outward appearance, by annually casting its skin, it became, like the Phenix, the emblem of eternity; but he denies that it ever represented, even in Genesis, the evil principle. Faber's theory of the symbolism of the serpent, as set forth in his work on the Origin of Pagan Idolatry, is ingenious. He says that the ancients in part derived their idea of the serpent from the first tempter, and hence it was a hieroglyphic of the evil principle. But as the deluge was thought to have emanated from the evil principle, the serpent thus became a symbol of the deluge. He also represented the good principle; an idea borrowed from the winged Seraphim which was blended with the Cherubim who guarded the tree of life—the Seraphim and Cherubim being sometimes considered as identical; and besides, in Hebrew, lot means both a seraph and a serpent. But as the good principle was always male and female, the male serpent represented the Great Father, Adam or Noah, and the female serpent represented the ark or world, the microcosm and the macrocosm. Hence the serpent represented the perpetually renovated world, and as such was used in all the Mysteries. Doctor Oliver brings his peculiar views to the interpretation, and says that in Christian Freemasonry the serpent is an emblem of the fall and the subsequent redemption of man. In Ancient Craft Masonry, however, the serpent does not occur as a symbol. In the Templar and in the Philosophy Degrees—such as the Knight of the Brazen Serpent, where the serpent is combined with the cross—it is evidently a symbol of Christ; and thus the symbolism of these Degrees is closely connected with that of the Rose Croix. SERPENT AND CROSS A symbol used in the Degrees of Knights Templar and Knight of the Brazen Serpent. The cross is a tau cross T. and the serpent is twined around. Its origin is found in Numbers xxi, 9, where it is said, "Moses made a serpent of brass, and put it upon a pole." The Hebrew word Nes, here translated a pole, literally means a standard, or something elevated on high as a signal, and may be represented by a across as well as by a pole. Indeed, Justin Martvr calls it a cross. SERPENT, KNIGHT OF THE BRAZEN See Knight of the Brazen Serpent SERPENT WORSHIP In ancient times, the serpent was an object of adoration in almost all nations. It was, in fact, one of the earliest deviations from the true system, and in almost all the ancient rites we find some allusion to the serpent. It was worshiped in India, Egypt, Phenicia, Babylonia, Greece, and Italy. Indeed, so widely was this worship distributed, presenting everywhere so many similar features, that it is not surprising that it has been regarded by some writers as the primitive religion of man. And so long did it continue, that in the Sect of Ophites—from the Greek word Ophis, meaning a serpent, it became one of the earliest heresies of the church. In some nations, as the Egyptians, the serpent was the representative of the good principle; but in most of them it was the emblem of the evil principle. SERVIA, or SERBIA Formerly a kingdom of the Balkan Peninsula, in southeastern Europe, now combined with Montenegro, Bosnia, Herzegovina, Dalmatia, Croatia, Slavonia, Slovenia, and Voyvodina to form Jugoslavia (see Austria Hungary and Czecho-Slouakia). Two Lodges warranted by the Grand Orient of Italy were working in Belgrade in 1885. A governing body for Serbia was opened in 1912 at a Convention beginning on May 10 and lasting for thirteen days. In 1914 it controlled four Lodges whose membership totaled less than 100 in all. SERVING BRETHREN Freemasons whose duty it is to serve the Lodge as Tilers, waiters at the Lodge table, and to perform other menial services, are called in European Lodges Serving Brethren. They are not known in the United States of America, but were long recognized as a distinct class in England and on the Continent. In 1753 the Grand Lodge of England adopted a regulation for their initiation, which, slightly modified is still in force. By it every Lodge is empowered to initiate without charge Serving Brethren, who cannot, however, become members of the Lodge, although they may join another. In military Lodges private soldiers may be received as Serving Brethren. On the Continent, at one time, a separate and preliminary form of reception, with peculiar signs, etc., was appropriated to those who were initiated as Serving Brethren, and they were not permitted to advance beyond the first Degree; which, however, worked no inconvenience, as all the business and refreshment of the Lodges were done at that time in the Entered Apprentice's Degree. The regulation for admitting Serving Brethren arose from the custom of Lodges meeting at taverns; and as at that period labor and refreshment were intermixed, the waiters for the tavern were sometimes required to enter the room while the Lodge was in session, and hence it became necessary to qualify them for such service by making them Freemasons. In France they are called Freres Servants; in Germany, Dienenden Brüder. The Knights Templar had a class called Serving Brothers, who were not, however, introduced into the Order until it had greatly increased in wealth and numbers. The form of their reception varied very slightly from that of the Knights; but their habit was different, being hlsek They were designated for the performance of various services inside or outside of the Order. Many rich and well-born men belonged to this class. They were permitted to take part in the election of a Grand Master. The Treasurer of the Order was always a Serving Brother. Of these Serving Brothers there were two kinds: Servants at Arms and Artificers. The former were the most highly esteemed; the latter being considered a very inferior class, except the flrzllorers, who were held, on account of the importance of their occupation, in higher estimation. SETH It is a theory of some Masonic writers that the principles of t he Pure or Primitive Freemasonry were preserved in the race of Seth, which had always kept separate from that of Cain, but that after the Flood they became corrupted by a secession of a portion of the Sethites, who established the Spurious Freemasonry of the Gentiles. This theory has been very extensively advanced by Doctor Oliver in all his works. The pillars erected by Seth to preserve the principles of the arts and sciences are mentioned by Josephus. But although the Old Constitutions speak of Seth, they ascribe the erection of these pillars to the children of Lamedh. But in the advanced Degrees of Freemasonry the erection is attributed to Enoch (see Enoch). SETHOS In 1731, the Abbe Terrasson published at Paris a work entitled Sethos histotre ou vie tirée files monuments, anecdotes de l'ancienne Egypte. It has passed through a great many editions and has been translated into German and English. This work is a romantic history, life taken from the monuments, anecdotes of ancient Egypt. Under the form of fiction it contains an admirable description of the initiation into the ancient Egyptian Mysteries. The labors and researches of Terrasson have been very freely used by Lenoir, Clavel, Oliver, and other writers on the ancient initiations. SETTING-MAUL A wooden hammer used by Operative Masons to set the stones in their proper positions. It is in Speculative Freemasonry a symbol, in the Third Degree, reminding us of the death of the builder of the Temple, which is said to have been effected by this instrument. In some Lodges it is improperly used by the Master as his gavel, from which it totally differs in form and in Symbolic signification.. The gavel is a symbol of order and decorum; the setting-maul, of death by violence. The most famous of Setting Mauls is one treasured by the Lodge of Antiquity, No. 2, United Grand Lodge of England. It once belonged to Sir Christopher Wren, and was by him presented to the Lodge of which he was a member (as was also his son after him). In a written Lodge record called Book E, in what there is said to be a copy of an old Minute Book, an item dated March 18, 1722, refers to "the Old Mallet used at laying the foundation stone of St. Paul's Cathedral." In the Lodge Inventory of 1778 is a record: "the Mallet with which Sir Christopher Wren laid the foundation Stone of St. Paul's Cathedral." In 1827 the Duke of Sussex, Grand Master, caused an engraved silver plate to be affixed to it, reading: "that this is the same Mallet with which his Majesty King Charles the 2nd leveled the foundation Stone of St. Paul's Cathedral A. L. 1677, A. D. 1673, and vv as presented to the Old Lodge of Saint Paul now the Lodge of Antiquity acting by immemorial Constitution by Brother Sir Christopher Wren R.W.D.G.H., W. . M.-. of this Lodge, and Architect of that Edifice." (The date should have been 1675. A number of textual difficulties center in these and other references to Sir Christopher Ren; they are analyzed by Bros. Rylands and Firebrace in their two-volume Pvecord of the Lodge of Antiquity, No. ma. Bro. Albert F. Calvert devotes nine pages to Wren in his Title Grand Lodge of England, beginning at page 45. Gould devoted some fifty pages of his History to trying to prove that Wren was not a Masons had never been a member of Antiquity, etc.; the amount of space is out of proportion to the subject, and was turned to waste, at least was neutralized, by Bro. Ryland's discovery of Antiquity MSS. which Gould had no knowledge of.) It is a common fact that the Gavel is one of the Working Tools, and thereby a major symbol, whereas the Maul is but one of many emblems, though the Gavel is almost never mentioned in the older records (Operative Masons used a stone axe) and the Maul often is. The Maul was a thick-bodied mallet, sometimes spherical in shape, sometimes square, by which a finished stone was tapped into place; it came for that reason to stand for the completing of a piece of work. (It is also curious that the Plumb, Square, Level, and Gage, or ruler, were called Working Tools when they were not tools but instruments.) It is illuminating to assemble the whole set of symbols and emblems having to do with the stone in a single system: the Ashlar. the instruments for measuring it, the tools for cutting it, the maul for putting it in place, etc., for when thus assembled one tool throws light upon the other. When that is done it becomes clear that in the Third Degree there are in reality two mauls: ones a working tool, in the form of an emblem, which explains itself; the second, a weapon. In consequence, there are two separate symbolisms. SETTING SUN It was the duty of the Senior Wardens to pay and dismiss the Craft at the close of day, when the sun sinks in the West; so now the Senior \Narden is said in the Lodge to represent the pettily sun. SEVEN. In every system of antiquity there is a frequent reference to this number, showing that the veneration for it proceeded from some common cause. It is equally a sacred number in the Gentile as in the Christian religion. Doctor Oliver says that this can ,scarcely be ascribed to any event, except it be the institution of the Sabbath. Godfrey Higgins thinks that, the peculiar circumstance, perhaps accidental, of the number of the days of the week coinciding exactly with the number of the planetary bodies probably procured for it its character of sanctity. The Pythagoreans called it a perfect number, because it was made up of three and four, the triangle and the square, which axe the two perfect figures. They called it also a virgin number, and without mother, comparing it to Minerva, who was a motherless virgin, because it cannot by multiplication produce any number within ten, as twice two does four, and three times three does nine; nor can any two numbers, by their multiplication, produce it. It is singular to observe the important part occupied by the number seven in a the ancient systems, There were, for instance, seven ancient planets, seven Pleiades, and seven Hyades; seven altars burned cotinually before the god Mithras; the Arabians had seven holy temples; the Hindus supposed the world to be enclosed within the compass of seven peninsulas; the Goths had seven deities, namely, the Sun, the Moon, Tuisco, Woden, Thor, Friga, and Seatur, from whose names are derived our days of the week; in the Persian Mysteries were seven spacious caverns, through which the aspirant had to pass; in the Gothic Mysteries, the candidate met with seven obstructions, which were called the Road of the Seven Stages; and, finally, sacrifices were always considered as most efficacious when the victims were seven in number. Much of the Jewish liturgy was governed by this number, and the etymology of the word shows its sacred import, for the radical meaning of the Hebrew word into, shabang, is, says Parkhurst, sufficiency or fulness. The Hebrew idea, therefore, like the Pythagorean, is that of perfection. To both the seven was a perfect number. Again: y=), means to swear, because oaths were confirmed either by seven witnesses, or by seven victims offered in sacrifice, as we read in the Covenant of Abraham and Abimelech (Genesis xxi, 28). Hence, there is a frequent recurrence to this number in the Scriptural history. The Sabbath was the seventh day; Noah received seven days' notice of the commencement of the deluge, and was commanded to select clean beasts and fowls by sevens; seven persons accompanied him into the ark; the ark rested on Mount Ararat in the seventh month; the intervals between despatching the dove were, each time, seven days; the walls of Jericho were encompassed severn days by seven priests, hearing was rams' horns; Solomon was seven years building the Temple, which was dedicated in the seventh mouth, and the festival lasted seven days; the candlestick in the tabernacle consisted of seven branches; and, finally, the tower of Babel was said to have been elevated seven stories before the dispersion. Seven is a sacred number in Masonic symbolism. It has always been so. In the earliest instructions of the eighteenth century it was said that a Lodge required seven to make it perfect; but the only explanation to be found in any of those ceremonies of the sacredness of the number is the seven liberal arts and sciences, which, according to the old Legends of the Craft, were the foundation of Freemasonry. In modern ritualism the symbolism of seven has been transferred from the First to the Second Degree, and there it is made to refer only to the seven steps of the Winding Stairs; but the symbolic seven is to be found diffused in a hundred ways over the whole Masonic system. The sun was naturally the great central planet of the ancient seven, and is ever represented as the central light of the seven in the branched candlestick. Of the days of the week one was known as Sol's day, or Sunday, and as the Sun was the son of Saturn, he was ushered in by his father Saturn, or Saturday, whom he superseded. The Jews got their Sabbath from the Babylonians about 700 b.c. (Ancient Faiths, page 863) also see Philo Judoeus, Josephus, and Clement, of Alexandria, while Sol's day dates from time immemorial, and was always a sacred one. In a phallic semie, when the sun has been in conjunction with the moon, he only leaves Luna after impregnation, and as Forlong, in his Rivers of Life, expresses it, "the young sun is that faint globe we so often see in the arms of the new moon," which is in gestation with the sun. The occult meaning of the word Mi-rni perhaps is here revealed, as mentioned in First Kings (xviii, 27), being defined Firewater. Mi is the name of the sun, and as well signifies gold. It is designated in the musical scale, and is also the name of fire in Burmese, Siamese, and cognates tongues, as mentioned by Forlong in treating of the Early Faiths of Western Asia (volume ii, page 65).  Next to the sun in beauty
and splendor the moon leads
all the hosts of heaven. And
the Oncidental, as well as the Oriental, nations were
strongly moved in their imaginations by the awful
majesty, the solemn silence, and the grandeur of that
brilliant body progressing nightly through the starry
vault: from the distant plains of India to ancient
Egypt, and even those far-off lands where the Incas
ruled, altars were erected to the worship of the Moon.
On every seventh day the moon assumed a new
phase, which gave rise to festivals to Luna being
correspondingly celebrated; the day so set apart was
known as Moon-day, or the second day of the week,
that following Sun-day. "The Moon, whose phases
marked and appointed their holy days" (Cicero,
Tusculan Disputations, book i, chapter 28). In the
Hebrew, Syrian, Persian, Phenician, Chaldean, and
saxon, the word Seven signifies full or complete, and
every seventh day after the first quarter the moon is
complete in its change. In all countries the moon is
best known under the beautiful figure of the unveiling Queen of Heaven.The relative values of Seven in the musical scale and in the ancient planetary formula are as follows: Si . . . . . Moon . . . . . .SilverThe eminent professor of music, Carl Bergstein, in connection herewith, furnishes the information that Guido Aretinus, Monk, in the eleventh century, the great reformer of music, invented the staff, several keys, and the names ut, re, mi, fa, sol, la, s-i; they being taken from a prayer to Saint John to protect the voice, running, thus: Ut queant laxisThe literal translation of which would be rendered: Per that (or to enable) with expanded breastThe syllable ut has since been changed for the more satisfactory do. In the year 1562 there was printed at Leipzie a work entitled Heptalogium Virgilii Salsburgensis, in honor of the number Seven. It consists of seven parts, each embracing seven divisions. In 1624 appeared in London a curious work on the subject of numbers, bearing the following title: The Secret of Numbers according to Theological, Arithmetical, Geometrical, and Harmonical Computation; drawn for the better part, out of those Ancients, as well as Neoteriques. Pleasing to read, profitable to understand, opening themselves to the capacities of both learned and unlearned; being no other than a key to lead men to any doctrinal knowledge whatsoever. In the ninth chapter the author has given many notable opinions from learned men, to prove the excellency of the number Seven. "First, it neither begets nor is begotten, according to the saying of Philo. Some numbers, indeed, within the compass of ten, beget, but are not begotten; and that is the unarie. Others are begotten, but beget not, as the octonarie. Only the septenaries have a prerogative above them all, they neither beget nor are they begotten. This is its first divinity or perfection. Secondly, this is a harmonical number, and the well and fountain of that fair and lovely Sigamma, because it includeth within itself all manner of harmony. Thirdly, it is a theological number, consisting of perfection. Fourthly, because of its compositure; for it is compounded of the first two perfect numbers equal and unequal, three and four-, for the number two, consisting of repeated unity, which is no number, is not perfect. Now every one of these being excellent of themselves, as hath been demonstrated, how can this number be but far more excellent, consisting of them all, and participating, as it were, of all their excellent virtues?" Hippocrates says that the septenary number, by its occult virtue, fends to the accomplishment of all things, is the dispenser of life and fountain of all its changes; and, like Shakespeare, he divides the life of man into seven ages In seven months a child may be born and live, and not before. Anciently a child was not named before seven days, not being accounted fully to have life, before that periodical day. The teeth spring out in the seventh month, and are renewed in the seventh year, when infancy is changed into childhood. At thrice seven years the faculties are developed, manhood commences, and we become legally competent to all civil acts; at four times seven man is in full possession of his strength; at five times seven he is fit for the business of the world; at six times seven he becomes grave and wise, or never; at seven times seven he is in his apogee, and from that time he decays; at eight times seven he is in his first climacteric; at nine times seven, or sixty-three, he is in his grand climacteric, or years of danger; .and ten times seven, or threescore years and ten, has, by the Royal Prophet, been pronounced the natural period of human life. Shakespeare's seven ages are lines in the play of As You Like It (act ii, scene 7) as follows: All the world's a stage, SEVEN STARS In the Tracing-Board of the Seventeenth Degree, or Knight of the East and West, is the representation of a man clothed in a white robe, with a golden girdle round his waist, his right hand extended, and surrounded with seven stars. The Seventeenth is an apocalyptic Degree, and this symbol is taken from the passage in Revelation (i, 16), "and he had in his right hand seven stars." It is a symbol of the seven churches of Asia. SEVENTY YEARS OF CAPTIVITY This period must be computed from the defeat of the Egyptians at Carchemish, in the same year that the prophecy was given, when Nebuchadnezzar reduced the neighboring nations of Syria and Palestine, as well as Jerusalem, under his subjection At the end of seventy years, on the accession of Cyrus, an end was put to the Babylonish monarchy. SHADDAI, EL One of the names of God in Hebrew. In Exodus vi, 3, the word translated God Almighty is, in the original, Shaddai, me; it is there fore the name by which he was known to the Israelites before he communicated the Tetragrammaton to Moses. The word has been credited to a root meaning to overthrow, and signifies All-powerful Omnipotent. The prefix El is usually understood as the Ruler or Mighty One, but may have mainly a poetical use when compounded as here with a word of even greater power. SHALAL SHALOM ABI A Hebrew phrase, Diripuit pacem patri. A covered word in the Fifteenth Degree of the Ancient and Accepted Scottish Rite. SHALASH ESRIM A Hebrew expression, Derby tit, meaning twenty-three, and refers to a day in the month Adar, noted in the Sixteenth Degree of the Ancient and Accepted Scottish Rite.
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