Semitic Lanrnsses

BIBLIOGRAPHY: Semler's autobiography was published in two parts, Halle, 1781 82. Consult further: J. G. Eich­hom, Allgemeine Bibliothek der biblischen Literatur, v. 1­201, Leipsie, 1793; Diestel, in Jahrbitcher fiir deutsche Theologie, xii (1887), 471 498; P. Gastrow, Johann Salomo Semler in seiner Bedeutung far die Thtologie mit besonderer Beracksichtipuig seines Streites mit a. E. Leasing, Giessen, 1905; the work by G. Karo with the same title, Berlin, 1905; H. Hoffmann, Die Theologie Semlera, Leipsie, 1905; L. Zscharnack, Leasing and Semler. Ein Beitrag zur Entatehungapeschicke des Rationaliemue and der kritischen Theologie, Giessen, 1905; F. Huber, Johann Salomo Sem­ter, seine Bung far die Theologie. Berlin, 1906; ADB, a avtiii. 698 704.

SEMPRINGHAM, ORDER OF. See GILBERT, SAINT, OF SEMPRINOBAM.

SEN, BESHAV CHANDRA: Hindu Theist; b. at Calcutta Nov. 19, 1838; d. there Jan. 8, 1884. As a boy he was imperious in character and self­willed, not especially religious in spirit, but amid the low moral condition of the times he stood out as a pure minded boy, slay but self contained. As he passed into youth he became austere in his habits, a vegetarian, showing an antipathy toward all frivoli­ties, and absorbed in philosophical and religious sub­jects. It was at this time that Christian literature began to make its deep impression on his mind.

Sense, THE NEW SCHAFF HERZOG g$g

As an outlet to his feelings he started the Goodwill Fraternity, where those of like minds met for prayer and the expression of a deepening religious spirit. Devendranath Tagore (see TAQORE, DEvENDRA­NATH), then leader of the Brahma Somaj, attended on one occasion a meeting of this society, and this formed the first step in the later friendship between the two. At this time (1858) the family guru came to perform rites of religious initiation, precipitating a severe mental struggle for Keshav; in the face of the family pressure he stood out against idolatrous rites, and his victory brought him into still closer sympathy with Devendranath Tagore, who had been watching his struggles.

In Apr., 1859, in the establishment of the Brahmo School Keshav appeared in the r81e of an enthusias­tic teacher of theism. Devendranath Tagore joined hands with Keshav in this new enterprise. Keshav lectured on the philosophy of theism, and Deven­dranath on the doctrine and theology of the Brahmo Somaj. In 1860 his first publication appeared, a tract entitled Young Bengal. This is for You, and was followed by twelve others, embodying the sub­stance of his lectures before the Brahmo School. In Aug., 1861, he began publication of The Indian Mirror for the propagation of his ideas. In 1862 he was formally appointed a minister of the Brahmo Somaj, and into its development he threw his whole nature.

In Aug., 1862, the first intercaste marriage ac­cording to Brahmo rites took place, encouraged by Keshav, but disapproved by Devendranath. And as such marriages increased in number, the constitu­tional difference of opinion between the two leaders became emphasized. Devendranath was a con­servative and drew his inspiration more and more from the Upanishads, while Keshav drew his from Christian sources. Though close friends, their rad­ically different attitude to social reform finally created a cleavage that grew wider with every strain. In Feb., 1864, Keshav began his first tour over India, visiting Bombay, Poona, Calicut, and Mad­ras. The welcome he received everywhere, and the apparent ripeness for his theistic message suggested the idea of a Brahmo Somaj for India.

On his returning to Calcutta both leaders became conscious that their differences were irreconcilable. And in 1866 Keshav and his radical followers se­ceded from the Somaj to found the Brahmo Somaj of India. Devendranath continued the old Cal­cutta Brahmo Somaj under the name of the Adi Braluno Somaj. In the midst of these troublous times, Keshav felt his separation from his old friend keenly, and, driven to seek comfort somewhere, found it for a time in retirement, spent largely in the study of the life of Christ. The lecture he soon after delivered on Jesus Christ, Europe and Asia created a sensation, separating him still more from Brahmos of the older party. His explanation five months later in a lecture on Great Men brought him little comfort, as it opened him to charges of recan­tation on the one side and of egotism on the other. On Jan. 24, 1868, the foundation of the Brahmo Mandir was laid. In Mar., 1868, he began his sec­ond missionary journey over India, ending it at Monghyr on the banks of the Ganges. Here Keshav

was received with the utmost enthusiasm, while people prostrated themselves before him calling him " Lord," " Master," and " Savior." His failure to rebuke this brought unfortunate consequences. On Aug. 22, 1869, the Brahmo Mandir was formally opened with imposing ceremonies. In Sept., 1872, he founded the Bharat Ashram, where Brahmos lived a communistic life, which continued for seven years but finally broke up because of internal dis­cord and the gross misbehavior of some inmates. From 1875 to 1878 he developed an ascetic life, cul­tivated the Bhakti spirit characterized by singing and violent dancing, which aroused the disgust of many and the suspicion of others. In 1878 occurred the " Ouch Behar marriage " of his daughter under fourteen years of age to the Maharaja of G~Ich Be­har yet under sixteen years of age, according to Hindu idolatrous rites. This marriage was severely criticized as a lapse from Brahmo principles. The confidence of many in his leadership was shaken, and they withdrew to found the Sadharan Brahmo Somaj. In 1881 Keshav formally announced the name "New Dispensation" as the name of his church, and himself as its prophet, and demanded immunity from all criticism, since he declared that he was guided by the direct commandment of God. This abnormal estimation of himself as an avenue of truth brought its unfortunate fruit in the wor­ship of some, the disaffection of others, and discord in the Somaj. See INDIA, III.

JusTIN E. ABBOTT.

BIBuOGBAPHY: The most noted of the writings of geshav Chandra Sen are: The Brahmo Samaj; Lectures and Tracts, 2 series, London, 1870; The Brahma Samaj; Ke­shub Chunder Sen in England, 2 vols., Calcutta, 1881; and his Diary in England, Calcutta, 1886. For his life and activities consult: P. C. Mozoomdar, Life and Teachings of Chunder Sen, Calcutta, 1887; J. F. B. Tinling, An Evangelist's Tour round India, with Account of Keshub Chunder Sen and the Modem Hindu Reformers, London, 1870; S. D. Collet, Keshub Chunder SeW's English Visit, ib. 1871 (contains some of his speeches); Ramachandm Vasu, Brahmoism . . with . . Account of Keahub Chunder Sen's Connection with the Movement, New York, 1884; T. E. Slater, Keshab Chandra Son and the Brahma Samaj, Madras, 1884; and the literature under BRAHMo

SOMAJ.
SENDOMIR, CONSENSUS OF: An agreement drawn up in 1570 between the Lutherans, the Re­formed, and the Bohemian Brethren at Sendomir, a town in what was formerly Little Poland (125 m. s. of Warsaw). While the state of affairs at the time rendered some agreement between these religious bodies desirable, it was decided that small pre­liminary conferences should be held, as between the Lutherans and Reformed at Vilna on Mar. 2, 1570, and between the Lutherans and Bohemian Brethren At Posen on Feb. 13, 1570, while the Sen­domir Synod itself was held Apr. 9 15, 1570, its object being the organization of a Polish Protestant Church. The nobility, desiring to oppose a solid front to Roman Catholicism, earnestly advocated union, and the Reformed ,passed lightly over doc­trines which disturbed the more scrupulous Luther­ans. The Bohemian Brethren took a middle ground, thus having the balance of power between the Lu­therans and the Reformed, the representatives of the latter being the most numerous, and also being

357 RELIGIOUS ENCYCLOPEDIA

Seneca

favored by the nobility. The nobles, indeed, tacitly assumed that the conference was a Reformed synod, and they had plainly come prepared to declare the Second Helvetic Confession the national creed of Poland. The Bohemian Brethren, while regarding the Helvetic Confession as in agreement with their own, saw no reason to surrender the creed of their own communion; and the Lutherans, declining to abandon the Augsburg Confession, and at the same time far from insisting that it be made the formal creed of the synod, proposed the joint formulation of a new and distinctly Polish confession. It was accordingly resolved that the preparation of such a creed should be taken up by the next synod, scheduled to meet at Warsaw at Whitsuntide. Since, however, some expression of the unanimity already attained was desired, two ministers were delegated to draw up an agreement. This was submitted to the synod on Apr. 13, whereupon a Lutheran repre­sentative requested the addition of a statement on the Eucharist, as well as the adoption of an entire article from the Saxon Confession of 1551. This request was granted, but the Eucharistic doctrine was so modified as to represent essentially the posi­tion of Melanchthon, so that those Lutherans who, in the Formula of Concord, proscribed Philippism, rejected the Consensus of Sendomir.

The Consensus sought to provide a defense against Roman Catholics, sectarians, and foes of the Gos­pel, and also to obviate all strife and enmity. Each of the sects represented might conduct the worship and administer the sacraments of the other; each Church concerned might retain its liturgy and usages, except when these should interfere with purity of doctrine; and all weighty matters of re­ligion in Poland, Lithuania, and Samogitia were to be considered in joint council. The proposed prep­aration of a distinct Polish confession was never realized, but, on May 20, 1570, a conference of Lu­therans and Bohemian Brethren was held at Posen, where a number of resolutions were adopted which may be regarded as supplementing the Consensus of Sendomir. After considerable debate, it was de­cided that the Eucharistic teaching should be in accord with the Consensus of Sendomir and the Saxon Confession; each sect should retain its own usages, and where the same place had a congrega­tion of each, the minister of either might, in case of necessity, represent the other; all polemics must be avoided, and proselyting was forbidden; mutual conferences for the furtherance of the union were to be held when necessary; no pastor should admit to the Lord's Supper the adherents of the other sect without the consent of the pastor of the persons concerned, except on the occasion of diets, general synods, and journeys; those excommunicated in one sect should not be admitted to the Lord's Supper in the other, and a similar rule should apply to the clergy in case of deposition; all rites of the Roman Catholic Church were gradually to be abolished; and in case it should prove impossi­ble peaceably to correct any eventual error in teaching or liturgy in either sect, the matter was to be brought for final adjudication before the general synod of Great and Little Poland.

(H. W. ERBSAnft.)

BIBLIOGRAPHY: The Consensus was first printed 1583, and reprinted Thorn, 1592, 1596, Heidelberg, 1805, Geneva, 1612, 1654, Frankfort, 1704; in D. E. Jablonski's Hia­toria consensus Sendomirienais, Berlin, 1731; in H. A. Niemeyer's Collectio confeasionum, pp. 551 591, Leipsic, 1840; and in German in C. J. Nitzsch, Urkundenbuch der evangeliachen Union, pp. 72 eqq., Bonn, 1853. Consult the pertinent literature under POLAND; the work of Jab­lonski named above; Schaff, Creeds, i. 586 588; J. G. Waleh, Hiatoriaehe . . Einleitung in die Religionadred­tigkeiten, iii. 1043, 10 vols., Jena, 1733 39, and Nitzsch, ut sup., p. 1X8.
SENECA, sen'e ca, LUCIUS ANN.EUS: Roman

philosopher and author; b. in Corduba (Cordova),

Spain, c. 8 B.C.; d. near Rome 65 A.D., being forced

to commit suicide. As a prodigy in versification

and rhetoric he soon rose to eminence, and entered

the senate. Exiled to Corsica at the accession of

Claudius, 41 A.D., he returned in 49 to become the

educator and counselor of young Nero. His great

talents were undoubtedly used to commend or

screen the criminal ambition of Agrippina and

the parricide committed by Nero. Seneca was

early attracted by Pythagoreanism, and, while he

became a devotee of this cult, his erudition for his

time was almost universal. In the bitter analysis

of the non spiritual strivings of actual mankind

Seneca has outstripped all his predecessors. Stoic

pride as well as a curious aspiration after spiritual

rest, submission to fatal mechanism, as well as a

striving after personal immortality, may be observed

in his brilliant essays, among which the epastulte

morales are the last and greatest. There is in him

also an unmistakable drift and trend away from the

pantheism of his school toward a theistic concep­

tion of soul happiness and soul obligations. The

motto " know thyself " as applied to conscience and

motive has been more vigorously put into play by

Seneca than by any former philosophical writer of

classical antiquity (" Perchance, if you search dili­

gently, you will find within your own bosom the

vice of which you ask "; De beneftciis, VIL, xxviii.

3). In the frank admission of essential moral weak­

ness coupled with the assertion of the highest ob­

ligation of moral conduct, Seneca not rarely reminds

his readers of the New Testament. Still, in his phi­

losophy of freedom he emphasizes everywhere the

right and privilege of suicide. The historian who

was most like him, Tacitus, treats him with striking

coolness and reserve. The "correspondence" of

Seneca and St. Paul (their death was close together)

is a transparent fiction. E. G. SIHLER.

BIBLIOGRAPHY: Recent Eng. transls. of some of Seneca's works are: Morals: a Selection, by W. Clods, London, 1888; Minor Diatoguea, by A. Stewart, ib. 1889; On Bene fits, by T. Lodge, ib. 1899; Tranquillity of Mind and Providence, by W. B. Langsdorf, New York, 1900; Ten Tragedies . . . , by W. Bradshaw, London, 1902, and Tragedies .... by F. J. Miller, Chicago, 1907; Morals, New York, 1904; Select Essays and Satire on the DeOtca­tion of claudius, by A. P. Ball, ib. 1908; Tragedies, in English Verse, by F. J. Miller, London, 1908; Three Trag­edies: Hercules Fureua, Troades, Medea .... by H. M. Kingery, London and New York, 1908; Qualationea Mat­urates, by J. Clarke, New York. 1910; Select Letters, by W. C. Summers, ib. 1910. On Seneca's life and activi­ties consult: E. G. Sih1er, Testimonium anima, chap. 18, New York, 1908; A. Fleury, S. Paul et S&Wque, 2 vole., Paris, 1853; C. Aubertin, Etude critique our lea raPPorts aupposbs entre S€nhque et Paul, Paris. 1857; F. C. Baur, Drei Abhandlungen zur Geachichte der alien Philosophic, pp. 377 430, Leipsic, 1876; J. B. Lightfoot, Essay on

8ennaoharib THE NEW SCHAFF HERZOG 858

Sequence

Paul and Seneca in his commentary on Philippians, 4th

ed., London, 1878; F. W. Farrar, seekers after God, Phila­

delphia. 1883; J. Kxeyberr, L. Annanu 3etteca card seine

Beaiehunpen zum Chriscewhum, Berlin, 1887; S. Rubin,

Die Ethik Senecas, Munich, 1901; R. Welts, Vie de

36ntque, Paris, 1909; the literature under Nsao; and

the worlm on the history of philosophy.

SENRACHERIB. See AssYRIA, VI., 3, 1 12.

SEPARATE BAPTISTS. See BAPTIm, II., 4 (f).

SEPARATED BRITISH METHODISTS. See

MEHODI$TS, I., 2.

SEPARATES: An American Calvinistic Meth­

odist sect, composed of Whitefield's followers, which

sprang up in 1750 under the name of "New Lights."

They were, however, subsequently organized into

separate societies by Shubal Stearne, and then took

the name "Separates." Stearne became a Baptist

in 1751, and many of the Separates followed him into

that church; and the sect died out. "The distinc­

tive doctrine of the sect was, that believers are

guided by the immediate teachings of the Holy

Spirit, such supernatural indications of the divine

will being regarded by them as partaking of the ner

ture of inspiration, and above, though not contrary

to, reason." See METHODISTS, I., 2.

SEPARATISTS, THE. See ConsnsvNIaM, II., 9.

SEPHARVAIM sef"err v5'im (SIPPAR). See

BABYLONIA, IV., $ 11.

SEPP, CHRISTIAAR: Dutch Mennonite theo­

logian and historian; b. at Amsterdam 1820; d. at

Wijk aan Zee (15 m. n. of Haarlem) 1890. His long­

est period of active labor was spent as a preacher

for his denomination at Leyden (1854 82). But

his work as a preacher was only a small part of his

activities; he edited the theological review Godge­

leerde Bijdragen (1855 70); and was the author of a

series of historical works which embodied the fruits

of diligent research in the history of Dutch Protes­

tant theology and biography, orthodox and sec­

tarian,'including the Anabaptists. Of these works

the following may here be noticed: Pragmatiache

Geschiedenis der Theologie in Nederland 1787 1850

(Leyden, 1860); Johannes Stinatra en zijn Tijd: eene

Bijdrage tot de Geachiedenis der Kerk en School in de

18de eeuw (Amsterdam, 1865 66); Het God­

geleerd Onderlvijs in Nederland gedurende de 18. en 17.

eeuw (2 parts, Leyden, 1873 74); Bibliotheek van

Nederlandsche Kerkgeschiedachrijvers (1886); Ver­

boden Leduur. Een drietal Indices librorum pro­

hibitorum (1889). Many of his studies on men and

books are collected in Geschiedkundige Nasporingen

(3 parts, 1872 75); and Kerkhistorische Studien

(1885). S. CRAM=.

SEPP, JOHANN ftEPOMUB: Roman Catholic

church historian; b. at TSIz (26 m. S. of Munich),

Bavaria, Aug. 7, 1816; d. at Munich June 5, 1909.

He studied at Munich; traveled in the East, 1845­

1846; became professor of history at Munich, 1846;

was deposed and expelled from the city, 1847, for

his political opinions; reinstated, 1850; retired,

1867. He had considerable influence in politics.

Among his works are: Das Leben Jean Christi (5

vole., Regensburg, 18426; 4th ed., with Daniel

Haneberg, Munich, 1898 1902); Daa Heidentlaum uud deaaen Bedeutung far das Chriatenthum (1853); Jerusalem and die Heilige Land (Schaffhausen, 1862 63); Thaten and Lehren Jesu mit ihrer welt­geachichtlichert Beglaubigung (1864); Geschichte deer Apoatel room Tod Jesu bier zur Zersttirung Jeru­aalema (1865); Kritische ReformentwurJe beginnend mit der Revision des Bibelkanona (Munich, 1870) ; Das Hebrdter Evangelium (1870); Deutschland and der Vatikan (1872); Gbrrea and seine Zeitgenosaen (NSrdlingen, 1877); Meerfahrt each Tyros zur Aua­grabung der Kathedrale mit Barbarossas Grab (Leipsic, 1879); Kritische Beitrdge zum Leben Jesu and zur neuesten Topographie von Jerusalem (Munich, 1890); Die Religion der alter Deutac)sen. and ihr Fortbeafand in Vollcaaagen (1890); Die Geheime 0,fenbarung Jo­hannia (1902); and Orient and Occident; 100 KaPitel caber der Nachtseite der Natur Zauberwerk and Hexen­weaen in alter and neuer Zeit (Berlin, 1903).
3EPTIaIU3 SEVERUS, sf vl'rDS: Roman em­peror 193 211; b. at Leptia (62 m. s.e. of Car­thage), on the north coast of Africa, Apr. 11, 148; d. at Eboracum (York), England, Feb. 4, 211. His family was of equestrian rank, and in 172 he seems to have been made a senator by Marcus Aurelius. In 190 he became consul, and in the following year received from Commodes the command of the Ger­man legions in Pannonia. On the murder of Per­tinax by the troops in 193, they proclaimed Septim­ius emperor, whereupon he hurried to Italy and took possession of Rome without opposition. The legion­aries of Syria, however, proclaimed Pescennius Niger emperor and those of Britain, Albinos; and only after bloody wars was Septimius able to make himself master of the Roman world. With Sep­timius Severus begins the series of military em­perors and the motto of his life was his dying ex­hortation to his sons, "let us work 1 " His entire reign was devoted to the welfare of the empire, and he finally succumbed to overexertion in a campaign against the Caledonians. Stern, wise, and energetic, Septimius restored peace to the empire after the misrule of Commodes and the civil wars. No em­peror before Constantine was so important for the development of Roman law.

It is generally assumed that Septimiua was friend­ly to the Christians until 202, when, for some,un­known reason, he became their enemy and persecu­tor. This rests upon an incorrect interpretation of the words of his biographer Spartianus: "In his journey, [through. Palestine in 202] he established very many laws for the Palestinians; he forbade the Jews to be placed under heavy punishment, but sanctioned this in the case of Christians." This was really no new law, but only a reemphasizing of laws already existing, and was designed to check the Christian propaganda rather than to set on foot s general persecution. Nor was there any wide persecution, and there are many evidences that not only was the emperor not personally hostile to the Christians, but he even protected them against the populace. There were doubtless Christians in his own household, and in his reign the church at Rome had almost absolute peace. On the other hand, individual officials availed themselves of the laws to

859 RELIGIOUS ENCYCLOPEDIA sennaoherib

$eqnanoe

proceed with rigor against the Christians. Natu­

rally the emperor, with his strict conception of law,

did not hinder such partial persecution, which took

place in Egypt and the Thebaid, as well as in pro­

consular Africa and the East. Christian martyrs

were numerous in Alexandria (cf. Clement, Strom.,

ii. 20; Eusebius, Hist. ecct., V., xxvi., VI., i. sqq.).

No less severe were the persecutions in Africa, which

seem to have begun in 197 or 198 (cf. Tertullian's

Ad martyres), and included the Christians known

in the Roman martyrology as the martyrs of Ma.

daura. Probably in 202 or 203 Felicitas and Per­

petua (q.v.) suffered for their faith. Persecution

again raged for a short time under the proconsul

Scapula in 211, especially in Numidia and Mauri­

tania. Later accounts of a Gallic persecution,

especially at Lyons, are legendary. In general it

may thus be said that the position of the Chris­

tians under Septimius Severus was the same asunder

the Antonines; but the law of this emperor at least

shows clearly that the rescript of Trajan had failed

to execute its purpose. (A. HAucg.)

BIBLIOGRAPHY: Sources are: The history of Die Cassius,

chaps. lasiv. huvi., lux.; the work on Severus by Spar­

tianus; Lapridius a Alexander Severue: and Herodian,

Hidoria, books v. vi. Consult further: C. Fuchs, Ge­

achichte dea Kaisers L. Septimius Seeerua, Vienna, 1884;

Gibbon, Decline and Fall, chaps. v. vi.; G. Uhihorn, Der

Kampf dea Christenthuma, pp. 284 sqq., Stuttgart, 1875;

B. Aubl;, Hist. den ptra6cutions de 1'Epliae, pp. 53 sqq.,

Paris, 1875; H. Schiller, Geschichte der romisehen Kaiser

seit, i. 2, pp. 705 sqq., Goths, 1883; J. Reville, La Re­

ligion h Rome sous lee Sh&es, Paris, 1885; P. Allard, Hist.

den persioutiona pendant la yremidre moitill du iii. siacie,

ib. 1888; K. J. Neumann, Der r6miache Staat and die allpe­

fieine Kirche, i. 95 sqq., Leip®ie, 1890; A. Lineenmayer.

Die Bekampfunp den Chriatentums durch den rdmiwhen

Staat, 109 sqq., 117 sqq.. Munich, 1905.

SEPTUAGESIMA. See CHuxcH YEAR; and LENT.

SEPTUAGINT. See BIBLE VEBSIONs, A, L, 1.

SEPULCHER, HOLY. See HOLY SEPULCHER.

SEQUENCE: A hymn or chant sung on certain

days in the mass after the gradual and before the

Gospel. The term was originally a musical one,

applied to the series of tones sung after (hence its

name) the last syllable of the Hallelujah belonging

to the versicle between the epistle and

origin and the Gospel, and it probably translated

Develop  the Greek akolouthia, the word by

meat. which Byzantine writers on music

denoted the heirmos ("melody"). For

the Hallelujah see LrruRGICS, III. The melodies of

the sequences, the oldest extant choir books of

which date from the tenth century, gave rise to one

of the most important discoveries both for religious

and for secular song and poetry. Notker (q.v.), a

monk of St. Gall, was inspired to reduce these

melodies to a system by a West Frankish antipho­

nary, brought from Jumtes (near Rouen) when the

Normans devastated that monastery (apparently

in 862). In this antiphonary some verses were

modulated in accordance with the sequences, and

they possessed sufficient charm for him to imitate

them, and he succeeded in producing regular Se­

quences with double versicles of equal length, though

the simple sequences without the response are the

older form. In all this acquaintance with Greek

hymnody was also undoubtedly a factor. Greek hymns had been translated into Latin during the reign of Charlemagne, and traces of such work have been preserved at St. Gall. But although Notker was unquestionably the discoverer of the sequence, the extent of his activity is entirely unknown. In France the composition of sequences proceeded along the lines laid down at St. Gall. Side by side with the old ways that admitted of no alteration, other hallelujah melodies and musical motifs gave rise to new sequence melodies. Rhythm became a conscious aim, and the words were adapted to the melody, syllable for syllable. The sequences of Limoges differed from those of St. Gall by the final assonance of the versicles in  a (under the influence of the word hallelujah); rhythm within the verse made steady progress; and finally the old verses of most unequal length developed into rhythmical and riming lines, from which, in the twelfth cen­tury, Adam of St. Victor made a selection, which he combined in strophes and thus helped to become predominant over the rest. In the St. Gall sequences the syllabic system is, in general, strictly followed, and elision is rare, while the lines are of unequal length; in Adam of St. Victor all this is changed, and melody and text are entirely independent. The spirit in which sequences were composed is indicated by Gottschalk of Limpurg, who declared that he drew his words from Jerome (the Bible) and his melody from Gregory (the Sacramentary).

Though in liturgical books the sequences are usu­ally given without their authors' names, a number of such composers are known: besides Notker and Adam, Ekkehart I. and II., Fulbert (author of the "Sonent regi nato"), Waltramm, Berno, Herman­nus Contractus, Henricus Monachus (author of the

"Ave prieclara maris atella"), Wipo

Names of (author of the " Victimse paschali ");

Composers Gottschalk of Limpurg, Innocent III.

and (author of the" Veni Sancte Spiritus"),

Sequences. and Thomas Aquinas (author of the

"Laude Sion salvatorem"). Later the sequence lost many of its characteristic features, especially under the influence of the hymn, from which it always differed, however, in that its melody was continuous, even though its strophes might be metrically or rhythmically equal. The text fre­quently contained a refrain, due to the fact that the same cadence was repeated at the close of the ver­sicIes. In the older manuscripts the melodies are denoted by "neumes," which passed through va­rious stages of development until they were super­seded by the system of staff notation. The older se­quence melodies also have distinct names, many of which are of uncertain meaning. Here belong the beginning of the hallelujah Psalm verse generally sung on a particular feast, as the "Dies sanctifica­tus"for Christmas; names of musical instruments, Organs, Fidicula, Symphonia, Tuba; loan words or translations from the Greek, Ormca, Hypodiaconissa, Romans, Hieronyma; and probably allusions to older melodies, Puelta turbata, Planctzta sterilis, Berta roetula, Vaga, etc.

The composition of sequences reached its climax with Adam of St. Victor (q.v.). He, like Notker, probably adopted to some extent popular melodies