them expect to find the shepherd's staff advanced to symbolical honor. Accordingly, Diodorus Siculus (iii, 3) informs us that the sceptre of the Egyptian kings bore the shape of a plough. The symbols of dominion, as repre- ,
Ancient Egyptian Sceptres— 1, of Osiris; 2, of the Queens.
Group of Egyptian Sceplies. IX.— C c
(I'rom the niouumeuts
sented on the Egyptian
monuments, are various.
That of Osiris was a fiail
and crook (Wilkinson,
A nc. Egypt, i, 257) ; that
of the queens, besides
the crown (q. v.), was
two loose feathers on their head (ibid, i, 276). A carved
ivory staff discovered at Niraritd is supposed to have been a sceptre (Layard, Kin. and Bab. p. 195). A golden sceptre — that i->, perhaps, one washed or plated with gold — is mentioned in Ezek. IV, 1 1 (comp.Xenophon,6'//?-o7J. viii. 7,13; Homer, Iliad, i, 15 ; ii, 268 ; Odyss. xi, 91). Other decorations of Oriental sceptres are noticed by Strabo (xvi, 746). Inclining the sceptre was a mark of kingh' fa- \or (Esth. iv, 11), and the kissing It a token of submission (v, 2), Siul appears to have carried his lavelin as a mark of superiority ( 2 Sam. viii, 14; comp. 1 Sam. xv, 10; xxii, 6). The use of the staff as a symbol of authority was not confined to kings, it might be used by any leader, as instanced in Judg. V, 14, where for " pen of the , writer," as in the A. V., we should
disolve'-ed at'S '^^'^ "^'^^Pfe "f the leader." In- rud. deed, no instance of the sceptre
being actually handled liy a Jewi.sh king occurs in the Bible ; the allusions to it are all of a metaphorical character, and describe it simply as one of the insignia of supreme power (Psa. xlv, 6; Bar. vi, 14). The term shebet is rendered in the A. V. " rod" in two passages where sceptre is substantially meant, viz. in Psa. ii, 9, where " sceptre of iron" is an expression for strong authority, and in Psa. cxxv, 3; a use derived from the employment of the same word as an ordinary' " rod" of correction (Exod. xxi, 10, and often), and even for beating out grain (Isa. xxviii, 27). See Kon.
Sce'va (properly Skeuas, ^Kivcig), a Jew residing at Ephesus at the time of Paul's second visit to that city (Acts xix, 14-16), A.D. 52. He is described as a " high-priest" (api^iepfiit), either as having exercised the office at Jerusalem, or as being chief of one of the twenty-four classes. His seven sons attempted to ex- orcise spirits by using the name of Jesus, and on one oc- casion severe injury was inflicted by the diemoniac on two of them (as implied in the term aiAcportpiov, the true reading in ver. 16 instead of ovtm'). — Smith.
Schaaf, Charles, a German Oriciitalist, was born at Huys, electorate of Cologne, in 1646. He was educated at Duisburg, and became professor of Oriental languages in that university in 1677. In 1679 he took the same position in the univer- sity at Leyden, where he continued until 1729, when he died of apoplexy. His works are, Opus Aramaan. (1686, 8vo): — Norum Testamentuvi Si/ridciim, cum Versione Lulina (1708, 4to) : — I'.pitome Grammaticce Hebraic(B (1716, 8vo): — Si-rnio Academicus de Linr/uarum Orientalium Scientia. In 1711 he prepared a catalogue of all the Hebrew, Chaldee, Syriac, and Samaritan books and ISISS. of the Leyden University Li- brary.— Chalmers, Biog. Did. s. v.
Schaats, Gideon, the second pastor of the Reformed Church in Albany, N. Y., was born ia
SCHADE
402
SCHARTAUANS
Holland in 1507, and at first was a schoolmaster at Beest. Having been ordained by the Classis of Amsterdam, he was sent to tliis country with the Rev. Samuel Drisiiis, a man of great learning, who preached in Dutch, Eng- lish, and French, and was one of the ministers of the Dutch Church in New York from 1652 to 1671, being col- league with Dr. John Megapolensis. Drisius had previous- ly been pastor of a Reformed Dutch Church in London. In addition to preaching in New York, he used to go once a month to Staten Island to preach to the French Vaudois or Waldenses, who had fled to Holland from persecutions in Piedmont, and were by the liberality of the city of Amsterdam enabled to emigrate to the New Netherlands. Mr. Schaats was forty-five years old when he came to this country, and his ministry here extended over thirty years. One of his three children — his eldest son — was killed in the massacre and burning of Sche- nectady, Feb. 10, 1690. During his pastorate in Albany, the governor (Sir Edmund Andross) compelled dominie Schaats to receive as a colleague the Rev. Nicholas Van Ranslaer, a Church-of-England-man, who was recom- mended to Andross by the duke of York, and who at- tempted to obtain a living by laying claim to the pulpit and also to the manor of Rensselaerwyck. Van Ranslaer officiated for about a year, when he died. The people refused to acknowledge him, as also did the Classis of Amsterdam. He was strongly suspected of being a pa- pist in disguise. Mr, Schaats was aided in the contro- versy with Andross by Rev. William Van Niewenhnj'sen of New York, who was sent to Albany for the purpose, and incurred the governor's bitterest enmity on this ac- count. The latter part of Mr. Schaats's ministry was marked by congregational and domestic troubles. He died in 1674. See Rogers, Historical Discourse (1858) ; Corwin, Manual of Refonned Ch. ; Murphy, Anthology of Xeio Xetherlumk. ( W. J. R. T.)