Enciclopédia Mackey – SAADH ~ SOVEREIGN

ENCYCLOPEDIA OF FREEMASONRY AND ITS KINDRED SCIENCES
by ALBERT C. MACKEY M. D. lodge

S

The Hebrew letter is Samech lodge. The nineteenth letter in the English alphabet. Its numerical 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 remeets 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 Sunworship) .

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 enjoving frequent opportunities to contelnplate 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 Adillgton, 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 Mashna, 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 Sanhedrim, 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 comnlon 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 seventv 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, Isaae. 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 Secund 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 Mereantile 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 Ceremonny 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 lIistory of Emulation Lodge of 11nprovement, No. 256; and in 1906, the Histor1y 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 3 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 poemcomedy-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 suzerainty 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, ruless 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 deeade, 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.

The Charters are in scrolls of paper— the one 15 by 1l½ inches the other 26 by 11½ inches,— and for their better preservation have been affixed to cloth. The calligraphy is beautiful; and though the edges of the paper haste been frayed, and holes worn in one or two places where the sheets had been folded, there is no difficulty in supplying the few words that have been obliterated and making out the whole of the text. About three inches in depth at the bottom of No. 1, in the right hand corner, is entirely wanting, which may have contained some signatures in addition to those given. The left hand bottom Corner of No. 2 has been similarly torn away, and the same remark with regard to signatures may apply to it. The first document is a letter of jurisdiction, granted by the Freemen Masons of Scotland to William Saint Clair of Roslin. The second purports to have been granted by the Freemen Masons and Hammermen of Scotland to Sir William Saint Clair of Roslin.

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 seeund 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 (Preernasen, 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, whieh 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 ad fled:

“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 an(l 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 Seoteh 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 Aecepted Seottish 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 Masonie obedience was organized. The Grand Lodge of Hayti was charged with irregularity in its bformation, 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 festi val annually on the Wednesday next following Saint George’s Day.”

ST. 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 Kinv 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.

ST. 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. Itsoriginal papers were lost or destroyedwithin 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 prwor to 1717 may have been Lodges without any copy of the Old Charges, were therefore seli-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 ‘Unattaehed’ 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 177O 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 Aneient Institutions of York. Its members often called themselves, and were called by others, York Masons. When the Antient Provineial 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, aeeurate, 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 ereated no myth about York, for as said above the term came straight from Britain and Canada; we never boasted about it. Today the word “Yorl;” 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 (184e,, 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, pa(re 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,

And from this time you never will reveal

Either to M. M., F. C., or Apprentice

Of Saint John’s Order, what our grand intent is.

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 Deeember 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 Masonie 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 instrucw tions, 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 Seottish 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 eonneetion of the name of the Evangelist with the Masonie 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 aneient and modern languages.

After leaving school, he entered the army, in aeeordanee 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 philosophie 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 thcosophie 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 saids 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 Philoso pher, 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 wof 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<