THE NEW SCHAFF-HERZOG
Hamilton, Sinai, the Hedjaz, and Soudan, London, 1857; W. H. Bartlett, Forty Days in the Desert on the Track of the Israelites, London, new ed., 1867; E. H. Palmer, The Desert of the Exodus, 2 vols., London, 1871; C. Beke, Discoveries of Sinai in Arabia, and of Midian, London, 1878; S. C. Bartlett, From Egypt to Palestine through Sinai, the Wilderness, and the South Country, New York, 1879; R. F. Burton, The Land of Midian Revisited, i. 144 sqq., 235- 236, London, 1S79; G. Ebers, Durch Gosen zum Sinai, Leipsic, 1SS1; A. P. Stanley, Sinai and Palestine in Connection with their History, new ed., New York, 1883; G. Ebers and H. Guthe, Palastina in Bild und Wort, ii. 255 sqq., Stuttgart, 1884; E. Hull, Mount Seir, Sinai, and Western Palestine, London, 1885; H. S. Palmer, Sinai, from the Fourth Egyptian Dynasty, London, 1892; R. L. Bensly, Our Journey to Sinai, London, 1896; A. Freiherr von Gall, Altisraelitische Kultstatten, pp. 1 sqq., Giessen, 1S9S; W. H. Hume, Rift Valleys and Geology of Eastern Sinai, London, 1901; E. Meyer, in SBA, xxxi (1905), 640 sqq.; idem, Die Israeliten und ihre Nachbarstamme, pp. 67 sqq., Halle, 1906; W. M. F. Petrie, Researches in Sinai, New York, 1906; E. Hornby, Sinai and Petra, London, 1907; Robinson, Researches, i. 90 sqq., 119 sqq., 140, 158, 176-177; DB, iv. 536-538; EB, iv. 4629-43; JE, xi. 381- 383.
SINAITA. See Johannes Climacus.
SINCLAIR, WILLLIAM MACDONALD: Church of England; b. at Leeds June 3, 1850. He was educated at Balliol College, Oxford (B.A., 1873), and after being ordained to the priesthood in 1874 was successively curate of Tortworth, Gloucestershire (1874-75), assistant minister of Quebec Chapel, London, and evening lecturer in logic at King's College, London (1875-76), and vicar of St. Stephen's, Westminster (1880-89), besides being chaplain to the bishop of London (1877-83), assistant examining chaplain to Bishop Jackson of London (1883-85), examining chaplain to Bishop Temple of London (1885-97) and Bishop Creighton of the same diocese (1897-1901), honorary chaplain to the queen (1889-95) and chaplain in ordinary (1895-1901), honorary chaplain to King Edward after 1901, grand chaplain of England after 1894, and chaplain to the order of St. John of Jerusalem after 1900. Since 1889 he has been archdeacon of London and canon of St. Paul's, and has written, in addition to several volumes of sermons, The Psalms, the Authorised Version in the Original Rhythm (London, 1879); Commentary on the Epistles of St. John (1880); Lessons on the Gospel of St. John (1886); The Christian's Influence (1892); Christ and our Times (1893); Words to the Laity on Subjects of Ecclesiastical Controversy (1895); Leaders of Thought in the English Church (1896); Points at Issue between the Church of England and the Church of Rome (1896); The Churches of the East (1898); and Memorials of St. Paul's Cathedral (1909).
SINECURE (sine cura): A prebend whose enjoyment is not bound by services rendered, and is therefore to be distinguished from simple " Benefice " (q.v.), to which certain duties are attached, and from " cure," or the charge of souls. But where the incumbent of a benefice has authorization to sojourn at a distance from his place of office and to have his office discharged by a vicar, his benefice becomes a sinecure. While sinecures occur but seldom in the Roman Catholic Church, they still frequently appear in the Evangelical Church (of Germany). This is explained by the fact that, although in con-
sequence of the Reformation foundations and cloisters were usually abolished and their properties applied in behalf of churches and schools or incorporated in the exchequer of the State, yet certain cloistral and endowed positions were perpetuated, and the Protestant endowment and cloistral prebends became sinecures which ceased to have any real ecclesiastical affinity.
But far more numerous than in Germany are the court, state, and church positions that are sinecures in England [these being often used as means for the advancement of learning by being given to scholars engaged in special tasks or investigations].
(E. Sehling.)
SINGER, ISIDORE: Austro- American Jewish editor; b. at Weisskirchen (160 m. s.e. of Prague), Moravia, Nov. 10, 1859. He was educated at the universities of Vienna and Berlin (Ph.D., Vienna, 1884), and after founding, editing, and publishing the Allgemeine osterreichische Literaturzeitung (Vienna) from 1884 to 1887, accepted the post of secretary and librarian to Count Alexandre Foucher de Careil, late French ambassador at Vienna. Going to Paris with the count, he became a member of the staff of the press bureau of the French Foreign Office. In 1894-95, after residing for a time at Rome, he founded and edited at Paris La Vraie Parole to counteract Edouard Drumont's anti-Semitic La Libre Parole. In 1895 he left Paris for the United States to publish The Encyclopedia of the History and Mental Evolution of the Jewish Race, which became The Jewish Encyclopedia (12 vols., New York, 1901-05), of which he was managing editor. He has written Berlin, Wien und der Antisemitismus (Vienna, 1882) ; Presse und Judentum (1882) ; Sollen die Juden Christen werdenf (1884); Briefe beruhmter christlicher Zeitgenossen iiber die Judenfrage (1885); Auf dem Grabe meiner Mutter (Prague, 1888); Le Prestige de la France en Europe (Paris, 1889); La Question juive (1893); Anarchic et antisemitisme (1894); Der Juden Kampf urns Recht (New York, 1902); and Russia at the Bar of the American People (1904).
SINGLENESS OF HEART: Perhaps the most adequate rendering of the Greek haplotes, a word which occurs seven times in the New Testament and is variously translated in the English versions (Rom. xii. 8; II Cor. viii. 2, ix. 11, 13, xi. 3; Eph. vi. 5; and Col. iii. 22). The adjective haplons occurs Matt. vi. 22 and Luke xi. 34, and the adverb haplos James i. 5.
As a Biblical-theological conception, haplotes denotes a mood or condition of the religious-ethical life which in natural life is near the idea expressed by naiveU, but is, however, a matter of moral selfdetermination (Matt, xviii. 3). The New-Testament conception approaches very closely the classical use, but its use in the New Testament is to be explained from the fact that it served in Jewish Greek (Septuagint) as the translation of the Hebrew yosher and torn. The conception finds its real explanation in the fundamental view of the Evangelical announcement that the kingdom of God is the only highest good in such a way that all doubleheartedness is excluded (Matt. vi. 33, 24, viii. 22,