Mackey A G - Encylopedia of Freemasonry - The Grand Masonic ...
Mackey A G - Encylopedia of Freemasonry - The Grand Masonic ...
Mackey A G - Encylopedia of Freemasonry - The Grand Masonic ...
Create successful ePaper yourself
Turn your PDF publications into a flip-book with our unique Google optimized e-Paper software.
A<br />
NEW AND REVISED EDITION<br />
AN ENCYCLOPADIA<br />
OF<br />
FREEMASONRY<br />
AND<br />
ITS KINDRED SCIENCES<br />
COMPRISING<br />
THE WHOLE RANGE OF ARTS, SCIENCES AND LITERATURE<br />
AS CONNECTED WITH THE INSTITUTION<br />
BY<br />
ALBERT G. MACKEY, M.D ., 33°<br />
AUTHOR OF "THE HISTORY OF FREEMASONRY," "LEXICON OF FREEMASONRY," "A TEXT-BOOK OF<br />
MASONIC JURISPRUDENCE," "SYMBOLISM OF FREEMASONRY," ETC., ETC.<br />
THIS NEW AND REVISED EDITION<br />
PREPARED UNDER THE DIRECTION, AND WITH<br />
THE ASSISTANCE, OF THE LATE<br />
WILLIAM J. HUGHAN, 32°<br />
PAST GRAND DEACON (ENGLAND), PAST GRAND WARDEN (EGYPT), PAST GRAND WARDEN (IOWA), PAST<br />
ASSISTANT GRAND SOJOURNER (ENGLAND), ONE OF THE FOUNDERS QUATUOR CORONATI<br />
LODGE (LONDON) ; AUTHOR OF "ENGLISH MASONIC RITE," "OLD CHARGES," ETC .<br />
BY<br />
EDWARD L . HAWKINS, M.A ., 30°<br />
PROV. S. G. W. (SUSSEX), P. PROP. S . G. W. (OXFORDSHIRE), MEMBER QUATUOR CORONATI<br />
LODGE (LONDON), AUTHOR OF "CONCISE CYCLOPMDIA OF FREEMASONRY"<br />
PROFUSELY ILLUSTRATED<br />
VOLUME I<br />
PUBLISHED BY<br />
THE MASONIC HISTORY COMPANY<br />
NEW YORK AND LONDON<br />
1914 .
COPYRIGHT, 1873 AND 1878, BY MOSS & CO. AND A. G . MACKEY<br />
REVISED EDITION, WITH ADDENDUM, COPYRIGHT, 1884, BY L . H. EVERTB & CO .<br />
PRONOUNCING DICTIONARY, COPYRIGHT, 1896, BY L . H . EVERTS<br />
COPYRIGHT, 1906, BY LOUIS H. EVERTS & CO.<br />
COPYRIGHT, 1909 . BY THE MASONIC HISTORY COMPANY<br />
COPYRIGHT, 1912, BY THE MASONIC HISTORY COMPANY
f<br />
PREFACE<br />
the Institution <strong>of</strong> which such works pr<strong>of</strong>ess to be an exponent . But should he<br />
have met with even Hutchinson's Spirit <strong>of</strong> Masonry, or Town's Speculative<br />
Masonry, which are among the earlier products <strong>of</strong> <strong>Masonic</strong> literature, he will<br />
be conscious that the system which could afford material for such works must<br />
be worthy <strong>of</strong> investigation .<br />
Oliver is not alone in the belief that the higher elevation <strong>of</strong> the Order is<br />
to be attributed "almost solely to the judicious publications on the subject <strong>of</strong><br />
<strong>Freemasonry</strong> which have appeared during the present and the end <strong>of</strong> the<br />
last century ." It is the press that is elevating the Order ; it is the labor <strong>of</strong><br />
its scholars that is placing it in the rank <strong>of</strong> sciences . <strong>The</strong> more that is published<br />
by scholarly pens on its principles, the more will other scholars be attracted<br />
to its investigation .<br />
At no time, indeed, has its intellectual character been more justly appreciated<br />
than at the present day . At no time have its members generally cultivated<br />
its science with more assiduity. At no time have they been more zealous<br />
in the endeavor to obtain a due enlightenment on all the topics which its system<br />
comprehends .<br />
It was the desire to give my contribution toward the elevation <strong>of</strong> the<br />
Order, by aiding in the dissemination <strong>of</strong> some <strong>of</strong> that light and knowledge<br />
which are not so easy <strong>of</strong> access, that impelled me years ago to commence the<br />
preparation <strong>of</strong> this work-a task which I have steadily toiled to accomplish,<br />
and at which, for several years, I have wrought with unintermitted labor<br />
that has permitted but little time for other occupation, and none for recreation .<br />
And now I present to my brethren the result not only <strong>of</strong> those years <strong>of</strong> toil,<br />
but <strong>of</strong> more than thirty years <strong>of</strong> study and research-a work - which will, I<br />
trust, or at least I hope, supply them with the materials for acquiring a knowledge<br />
<strong>of</strong> much that is required to make a <strong>Masonic</strong> scholar . Encyclopedic learning<br />
is not usually considered as more than elementary . But knowing that but<br />
few Freemasons can afford time to become learned scholars in our art by an<br />
entire devotion to its study, I have in important articles endeavored to treat the<br />
subject exhaustively, and in all to give that amount <strong>of</strong> information that must<br />
make future ignorance altogether the result <strong>of</strong> disinclination to learn .<br />
I do not present this work as perfect, for I well know that the culminating<br />
point <strong>of</strong> perfection can never be attained by human effort . But, under many<br />
adverse circumstances, I have sought to make it as perfect as I could . Encyclopedias<br />
are, for the most part, the result <strong>of</strong> the conjoined labor <strong>of</strong> many<br />
writers. In this work I have had no help . Every article was written by<br />
myself. I say this not to excuse my errors-for I hold that no author should<br />
wilfully permit an error to pollute his pages-but rather to account for those
PREFACE<br />
v<br />
that may exist . I have endeavored to commit none . Doubtless there are some .<br />
If I knew them, I would correct them ; but let him who discovers them remember<br />
that they have been unwittingly committed in the course <strong>of</strong> an exhaustive<br />
and unaided task .<br />
For twelve months, too, <strong>of</strong> the time in which I have been occupied upon<br />
this work, I suffered from an affection <strong>of</strong> the sight, which forbade all use <strong>of</strong><br />
the eyes for purposes <strong>of</strong> study . During that period, now happily passed, all<br />
authorities were consulted under my direction by the willing eyes <strong>of</strong> my daughters-all<br />
writing was done under my dictation by their hands . I realized for<br />
a time the picture so <strong>of</strong>ten painted <strong>of</strong> the blind bard dictating his sublime<br />
verses to his daughters . It was a time <strong>of</strong> sorrow for the student who could<br />
not labor with his own organs in his vocation ; but it was a time <strong>of</strong> gladness<br />
to the father who felt that he had those who, with willing hearts, could come<br />
to his assistance . To the world this is <strong>of</strong> no import ; but I could not conscientiously<br />
close this prefatory address without referring to this circumstance so<br />
gratifying to a parent's heart. Were I to dedicate this work at all, my dedication<br />
should be-To FILIAL AFFECTION.<br />
ALBERT G. MACKEY, M . D.
REVISER'S PREFACE<br />
THE revision <strong>of</strong> this most comprehensive Encyclopedia has been a most<br />
anxious and laborious task . I have endeavored to preserve as much as possible<br />
<strong>of</strong> Dr. <strong>Mackey</strong>'s work untouched, but at the same time to correct statements<br />
which later investigations have shown to be unfounded ; thus I have left all <strong>of</strong><br />
Dr. <strong>Mackey</strong>'s opinions and theories unaltered.<br />
All completely new articles, or old ones with many alterations, I have<br />
marked with my initials and I must take all responsibility for them, though<br />
as far as possible they were submitted to Bro. Hughan for his approval .<br />
I have to return hearty thanks for kind aid to the late Bro . Henry Sadler,<br />
Librarian <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England ; to Bro. W. J . Songhurst, Secretary<br />
<strong>of</strong> the Quatuor Coronati Lodge, No . 2076, London, England, for valuable advice<br />
and assistance on many points ; to Bro. the Rev . M . Rosenbaum, P . Prov. G .<br />
Chaplain <strong>of</strong> Northumberland, for help with Hebrew words ; to Bro . John<br />
Yarker, P . G . Warden <strong>of</strong> Greece, for information about the Antient and Primitive<br />
Rite ; and to Bro. A. C . Powell, P. Prov. G . Sup . <strong>of</strong> Works <strong>of</strong> Bristol, for<br />
the article on the Baldwyn Encampment .<br />
St. Leonards-on-Sea, England, 1912.<br />
EDWARD L. HAWKING, M . A .
PUBLISHERS' NOTE<br />
IN presenting to the Fraternity this new and revised edition <strong>of</strong> <strong>The</strong> Encyclopedia<br />
<strong>of</strong> <strong>Freemasonry</strong>, we, also, wish to return hearty thanks to Bro . Edward<br />
E . Cauthorne, A . B ., A . M ., Brooklyn, N . Y ., for his articles on Aitchison's-Haven<br />
Lodge, Catacombs, Comacine Masters, Como, etc ., and to Bro .<br />
A. G . Pitts, P . M . Detroit, Michigan ; Bro . Robert A . Shirrifs, 33°, <strong>of</strong> Elizabeth,<br />
N. J . ; Bro . Wm . J . Allen, G . H. G. L. <strong>of</strong> New York ; Bro . Charles A . Brockaway,<br />
P . M . New York City, for their articles on <strong>Freemasonry</strong> in the United<br />
States and Mexico ; and to Bro . Will H . Whyte, 33 °, P . G. M . <strong>of</strong> Canada, for<br />
his articles on <strong>Freemasonry</strong> in Canada .<br />
T . M . H . Co .
A<br />
A<br />
AB<br />
A. (k, Aleph.) In the Accadian, Greek<br />
Etruscan, Pelasgian, Gallic, Samaritan, and<br />
Egyptian or Coptic, <strong>of</strong> nearly the same formation<br />
as the English letter. It originally<br />
meant with or together, but at present signifies<br />
one . In most languages it is the initial letter<br />
<strong>of</strong> the alphabet ; not so, however, in the Ethiopian,<br />
where it is the thirteenth. <strong>The</strong> sacred<br />
Aleph has the numerical value <strong>of</strong> one, and is<br />
composed <strong>of</strong> two Yods, one on either side <strong>of</strong><br />
an inclined Van. It is said to typify the<br />
Trinity in Unity. <strong>The</strong> word Aleph signifies<br />
" ox," from the resemblance to the head and<br />
horns <strong>of</strong> that animal. <strong>The</strong> Divine name in<br />
Hebrew connected with this letter is<br />
AHIH.<br />
Aaron. Hebrew I VIN, Aharon, a word <strong>of</strong><br />
doubtful etymology, but generally supposed to<br />
signify a mountaineer. He was the brother <strong>of</strong><br />
Moses, and the first high priest under the Mosaic<br />
dispensation, whence the priesthood established<br />
by that lawgiver is known as the<br />
" Aaronic ." He is alluded to in the English<br />
lectures <strong>of</strong> the second degree, in reference to a<br />
certain sign which is said to have taken its<br />
origin from the fact that Aaron and Hur were<br />
present on the hill from which Moses surveyed<br />
the battle which Joshua was waging with the<br />
Amalekites, when these two supported the<br />
weary arms <strong>of</strong> Moses in an upright posture,<br />
because upon his uplifted hands the fate <strong>of</strong> the<br />
battle depended. See Exodus xvii. 10-12 .<br />
Aaron is also referred to in the latter section<br />
<strong>of</strong> the Royal Arch degree in connection with<br />
the memorials that were deposited in the ark<br />
<strong>of</strong> the covenant . In the degree <strong>of</strong> " Chief <strong>of</strong><br />
the Tabernacle," which is the 23d <strong>of</strong> the Ancient<br />
and Accepted Rite, the presiding <strong>of</strong>ficer<br />
represents Aaron, and is styled " Most Excellent<br />
High Priest." In the 24th degree <strong>of</strong> the<br />
same Rite, or " Prince <strong>of</strong> the Tabernacle," the<br />
second <strong>of</strong>ficer or Senior Warden also personates<br />
Aaron.<br />
Aaron's Band . A degree instituted in 1824,<br />
in New York City, mainly for social purposes,<br />
and conferred in an independent body . Its<br />
ceremonies were not dissimilar to those <strong>of</strong><br />
High Priesthood, which caused the <strong>Grand</strong><br />
Royal Arch Chapter <strong>of</strong> the State to take umbrage,<br />
and the small gathering dispersed.<br />
Aaron's Rod . <strong>The</strong> method by which Moses<br />
caused a miraculous judgment as to which<br />
tribe should be invested with the priesthood, is<br />
detailed in the Book <strong>of</strong> Numbers (ch . xvii .) .<br />
He directed that twelve rods should be laid up<br />
in the Holy <strong>of</strong> Holies <strong>of</strong> the Tabernacle, one<br />
for each tribe ; that <strong>of</strong> Aaron, <strong>of</strong> course, represented<br />
the tribe <strong>of</strong> Levi . On the next day<br />
these rods were brought out and exhibited to<br />
the people, and while all the rest remained dry<br />
and withered, that <strong>of</strong> Aaron alone budded and<br />
blossomed and yielded fruit . <strong>The</strong>re is no<br />
mention in the Pentateuch <strong>of</strong> this rod having<br />
been placed in the ark, but only that it was<br />
put before it . But as St . Paul, or the author<br />
<strong>of</strong> the Epistle to the Hebrews (Hebrews ix . 4),<br />
asserts that the rod and the pot <strong>of</strong> manna were<br />
both within the ark, Royal Arch Masons have<br />
followed this later authority . Hence the rod<br />
<strong>of</strong> Aaron is found in the ark ; but its import is<br />
only historical, as if to identify the substitute<br />
ark as a true copy <strong>of</strong> the original, which had<br />
been lost . No symbolical instruction accompanies<br />
its discovery .<br />
Ab. :X . 1 . <strong>The</strong> 11th month <strong>of</strong> the Hebrew<br />
civil year and corresponding to the<br />
months July and August, beginning with the<br />
new moon <strong>of</strong> the former. 2 . It is also a Hebrew<br />
word, signifying father, and will be readily<br />
recognized by every Mason as a compo-<br />
1
2 ABACISCUS<br />
ABBREVIATIONS<br />
nent part <strong>of</strong> the name Hiram Abif, which<br />
literally means Hiram his father . (See Abif.)<br />
Abaciscus . <strong>The</strong> diminutive <strong>of</strong> Abacus,<br />
and, in architecture, refers to the squares <strong>of</strong><br />
the tessellated pavement or checkered flooring<br />
<strong>of</strong> the ground floor <strong>of</strong> the Solomonian Temple .<br />
Abacus. A term which has been erroneously<br />
used to designate the <strong>of</strong>ficial staff <strong>of</strong> the<br />
<strong>Grand</strong> Master <strong>of</strong> the Templars . <strong>The</strong> word has<br />
no such meaning ; for an abacus is either a<br />
table used for facilitating arithmetical calculations,<br />
or is in architecture the crowning plate<br />
<strong>of</strong> a column and its capital. <strong>The</strong> <strong>Grand</strong> Master's<br />
staff was a baculus, which see .<br />
Abaddon. A Hebrew word 11`1Z9, signifying<br />
destruction. By the Rabbis it is interpreted<br />
as the place <strong>of</strong> destruction, and is the second <strong>of</strong><br />
the seven names given by them to the region<br />
<strong>of</strong> the dead . In the Apocalypse (ix . 11) it is<br />
rendered by the Greek word 'Awoxwmr, Apollyon,<br />
and means the destroyer. In this sense it<br />
is used as a significant word in the high degrees.<br />
Abazar . <strong>The</strong> title given to the Master <strong>of</strong><br />
Ceremonies in the Sixth Degree <strong>of</strong> the Modern<br />
French Rite .<br />
Abbreviations . Abbreviations <strong>of</strong> technical<br />
terms or <strong>of</strong> <strong>of</strong>ficial titles are <strong>of</strong> very extensive<br />
use in Masonry. <strong>The</strong>y were, however, but<br />
rarely employed in the earlier <strong>Masonic</strong> publications<br />
. For instance, not one is to be found<br />
in the first edition <strong>of</strong> Anderson's Constitutions<br />
. Within a comparatively recent period<br />
they have greatly increased, especially among<br />
French writers, and a familiarity with them is<br />
therefore essentially necessary to the <strong>Masonic</strong><br />
student. Frequently, among English and always<br />
among French authors, a <strong>Masonic</strong> abbreviation<br />
is distinguished by three points, .' . ,<br />
in a triangular form following the letter, which<br />
peculiar mark was first used, according to<br />
Ragon, on the 12th <strong>of</strong> August, 1774, by the<br />
<strong>Grand</strong> Orient <strong>of</strong> France, in an address to its<br />
subordinates . No authoritative explanation<br />
<strong>of</strong> the meaning <strong>of</strong> these points has been given,<br />
but they may be supposed to refer to the three<br />
lights around the altar, or perhaps more generally<br />
to the number three, and to the triangle,<br />
both important symbols in the <strong>Masonic</strong> system<br />
.<br />
Before proceeding to give a list <strong>of</strong> the principal<br />
abbreviations, it may be observed that<br />
the doubling <strong>of</strong> a letter is intended to express<br />
the plural <strong>of</strong> that word <strong>of</strong> which the single letter<br />
is the abbreviation . Thus, in French F.• .<br />
signifies " Frere," or " Brother" and ~'F .' .<br />
" Freres," or "Brothers ." And in English<br />
L. • .<br />
and LL .- . to denote " Lodges ." This remark is<br />
made once for all, because I have not deemed<br />
it necessary to augment the size <strong>of</strong> the list <strong>of</strong><br />
abbreviations by inserting these plurals . If<br />
the reader finds S.' . G. • . . • .<br />
eign <strong>Grand</strong> Inspector," he will be at no loss to<br />
know that SS .- . GG .' . IL' . must denote " Sovereign<br />
<strong>Grand</strong> Inspectors ."<br />
A.' . Dep .' . Anno DePositionis. In the Year<br />
<strong>of</strong> the Deposit . <strong>The</strong> date used by Royal and<br />
Select Masters.<br />
A.'% and A .' . Ancient and Accepted .<br />
A.' . and A .' . S.% R .' . Ancient and Accepted<br />
Scottish Rite .<br />
A .' . and A.% R .' . Ancient and Accepted Rite<br />
as used in England .<br />
.' . F.- M .- . Ancient Freemasons .<br />
A .' . F .' . and A .' . M .' . Ancient Free and<br />
Accepted Masons .<br />
A .' . Inv.- . Anno Inventionis . In the Year<br />
<strong>of</strong> the Discovery. <strong>The</strong> date used by Royal<br />
Arch Masons.<br />
A .'. L.' . Anno Lucis . In the Year <strong>of</strong> Light .<br />
<strong>The</strong> date used by Ancient Craft Masons .<br />
A .' . L . • . .'. D .' . G. • . .' . D .' . L'U . • .<br />
Gloire du <strong>Grand</strong> Architecte de l' Univers . To<br />
the Glory <strong>of</strong> the <strong>Grand</strong> Architect <strong>of</strong> the<br />
Universe . (French .) <strong>The</strong> usual caption <strong>of</strong><br />
French <strong>Masonic</strong> documents .<br />
A .-. LO .- . A l'Orient. At the East.<br />
(French .) <strong>The</strong> seat <strong>of</strong> the Lodge .<br />
A .' . M .' . Anno Mundi. In the Year <strong>of</strong> the<br />
World . <strong>The</strong> date used in the Ancient and<br />
Accepted Rite .<br />
A .- . O .- . Anno Ordinis . In the Year <strong>of</strong><br />
the Order. <strong>The</strong> date used by Knights<br />
Templars A .' Y.' . M .- . Ancient York Mason .<br />
.' A.% Buisson Ardente. Burning Bush .<br />
B .' . Bruder . (German for Brother.)<br />
B .' . B .- . Burning Bush.<br />
B'n . • . . (German for Brethren .)<br />
. • .- . Celestial Canopy.<br />
C .' . H.' . Captain <strong>of</strong> the Host .<br />
.- Deputy .<br />
D .' . G .- . G .- . H .' . P.' . Deputy General<br />
<strong>Grand</strong> High Priest .<br />
D . • . .' . H .• . .' . Deputy <strong>Grand</strong> High<br />
Priest .- G .- . M .- . Deputy <strong>Grand</strong> Master .<br />
D .- . Prov .- . G .- . M .- . Deputy . <strong>Grand</strong><br />
Master.<br />
Dis.- . D .- . G.- . M .' . District Deputy <strong>Grand</strong><br />
Master (England.)<br />
D . D . G . M . (America .)<br />
.' Eminent ; Excellent .<br />
.' A.- . Entered Apprentice or E .' . A.- . P.- .<br />
E .' . C .- . Excellent Companion .<br />
Ec .' . Ecossaise . (French .) Scottish ; belonging<br />
to the Scottish Rite .<br />
E.• . .- . C .-. Eminent <strong>Grand</strong> Commander .<br />
E.• . . • . . (French .) Vulgar<br />
Era ; Year <strong>of</strong> the Lord .<br />
F . • . Brother . (French.)<br />
F.' C . • . .<br />
F.' . M .- . Freemason . Old Style .<br />
G.' <strong>Grand</strong>.<br />
G.' A.• . .' . <strong>Grand</strong> Annual Sojourner .<br />
G.' . A .'. O.' . T .' . U .' . Great Architect <strong>of</strong> the<br />
Universe .<br />
G.' C.' . <strong>Grand</strong> Chapter ; <strong>Grand</strong> Council .<br />
G.' . Com .- . <strong>Grand</strong> Commandery; <strong>Grand</strong><br />
Commander .<br />
G.' D .- . <strong>Grand</strong> Deacon .<br />
G.' . D .' . C .' . <strong>Grand</strong> Director <strong>of</strong> Ceremonies<br />
.<br />
G.- E .' <strong>Grand</strong> Encampment ; <strong>Grand</strong> East .<br />
G.' G .- . C.' . General <strong>Grand</strong> Chapter .<br />
G.' G .- . H .' . P.' . General <strong>Grand</strong> High<br />
Priest .
ABBREVIATIONS<br />
ABDIEL 3<br />
G: . H . • . P.- . <strong>Grand</strong> High Priest .<br />
G.- . L .- . <strong>Grand</strong> Lodge.<br />
G. • . M .- . <strong>Grand</strong> Master .<br />
G. - . N . - . <strong>Grand</strong> Nehemiah .<br />
G. - . O.- . <strong>Grand</strong> Orient ; <strong>Grand</strong> Organist .<br />
G. - . P.- . <strong>Grand</strong> Pursuivant.<br />
G. - . P. - . S . - . Gran d Past Sojourner.<br />
G. - . R . - . <strong>Grand</strong> Registrar .<br />
G . - . R . - . A.• . C .- . <strong>Grand</strong> Royal Arch Chapter.<br />
G . - . S.- . <strong>Grand</strong> Scribe ; <strong>Grand</strong> Secretary.<br />
G . • . S.- . B . - . <strong>Grand</strong> Sword Bearer ; <strong>Grand</strong><br />
Standard Bearer .<br />
G.' . T. - . <strong>Grand</strong> Treasurer .<br />
H . - . A . • . B . - . Hiram Abif .<br />
H . - . E . - . Holy Empire .<br />
H . - . K.- . T . - . Hiram, King <strong>of</strong> Tyre .<br />
H . • . R :. D. • . M .' . Heredom.<br />
Ill. - . Illustrious .<br />
L . N. • . R : . I : . Iesus Nazarenus, Rex<br />
Iudxorum . (Latin .) Jesus <strong>of</strong> Nazareth, King<br />
<strong>of</strong> the Jews.<br />
I . - . P. -. M .• . Immediate Past Master .<br />
(English.)<br />
I : . T.- . N . • . O . • . T: . G.- . A . - . O . • . T. - . U. - .<br />
In the Name <strong>of</strong> the Great Architect <strong>of</strong> the<br />
Universe. Often forming the caption <strong>of</strong><br />
<strong>Masonic</strong> documents .<br />
J .'. W.- . Junior Warden .<br />
K . - . King .<br />
K-H . • . Kadosh, Knight <strong>of</strong> Kadosh .<br />
K .- . H. - . S .' . Knight <strong>of</strong> the Holy Sepulcher .<br />
K . - . M .- . Knight <strong>of</strong> Malta .<br />
K . - . S. - . King Solomon .<br />
K . - . T . - . Knights Templar.<br />
L . • . Lodge.<br />
LL.- . Lodges .<br />
L . - . R.- . London Rank. A distinction introduced<br />
in England in 1908 .<br />
M . - . Mason .<br />
M . - . C . - . Middle Chamber.<br />
M . -. E.- . Most Eminent ; Most Excellent .<br />
M . •. E . - . G. • . H . - . P.- . Most Excellent <strong>Grand</strong><br />
High Priest.<br />
M . - . E . • . G . - . M . • . Most Eminent <strong>Grand</strong><br />
Master (<strong>of</strong> Knights Templar) .<br />
M . • . L. • . Mere Loge. (French .) Mother<br />
Lodge .<br />
M .- . M .- . Master Mason.<br />
M . .. M .% Mois Maconni.que . (French .)<br />
<strong>Masonic</strong> Month . March is the first <strong>Masonic</strong><br />
month among French Masons .<br />
M . • . W.- . Most Worshipful.<br />
M .' . W. - . S . • . Most Wise Sovereign.<br />
O . - . Orient .<br />
OB .' . Obligation .<br />
P.' . Past.<br />
P.- . G .' . M . - . Past <strong>Grand</strong> Master.<br />
P. • . M . • . Past Master .<br />
Prov : . Provincial.<br />
Pro : . G . - . M .' . Pro-<strong>Grand</strong> Master .<br />
Prov : . G . - . M . - . Provincial <strong>Grand</strong> Master.<br />
P . - . S.' . Principal Sojourner .<br />
R . - . A . • . Royal Arch .<br />
R.- . C . • . or R : . t .' . Rose Croix . Appended<br />
to the signature <strong>of</strong> one having that degree .<br />
R .' . E . • . Right Eminent .<br />
R . - . F.- . Respectable Frere . (French .) Worshipful<br />
Brother.<br />
R.- . L. • . or R .' . O Respectable Loge.<br />
(French.) Worshipful Lodge .<br />
R . - . S .' . Y .' . C .' . S . - . Rosy Cross (in the<br />
Royal Order <strong>of</strong> Scotland) .<br />
R . • . W.' . Right Worshipful.<br />
S .' . Scribe .<br />
S .' . C .' . Supreme Council .<br />
S. - . G.' . I .' . G.' . Sovereign <strong>Grand</strong> Inspector<br />
General .<br />
S.- . P .' . R . • . S . - . Sublime Prince <strong>of</strong> the Royal<br />
Secret .<br />
S.- . S.• .<br />
Holies.<br />
Sanctum Sanctorum or Holy <strong>of</strong><br />
S . - . S.- . S . - . Trois fois Salut . (French .),<br />
Thrice greeting . A common caption to<br />
French <strong>Masonic</strong> circulars or letters .<br />
S.' . W. • . Senior Warden .<br />
T . - . C . - . F . - . Tress Chere Fre re . (French .)<br />
Very Dear Brother .<br />
T . • . G . • . A .' . O.' . T .' . U. - . <strong>The</strong> Great Architect<br />
<strong>of</strong> the Universe .<br />
V.' . or Ven: . Venerable. (French .) Worshipful<br />
.<br />
V.' . D . • . B .% Very Dear Brother .<br />
A . - . Veut Dieu Saint Amour,<br />
V.' . D .' . S . - .<br />
or Vult Dei Sanctus Animus . A formula<br />
used by Knights Templar .<br />
V.- . L .' . Vraie lumie re . (French.) True<br />
light .<br />
V . - . W. - . Very Worshipful .<br />
W .' . Worshipful.<br />
W . • . M .- . Worshipful Master .<br />
O . Lodge.<br />
E!p . • . Lodges.<br />
Prefixed to the signature <strong>of</strong> a Knights<br />
Templar or a member <strong>of</strong> the A. and A .<br />
Scottish Rite below the Thirty-third Degree .<br />
Prefixed to the signature <strong>of</strong> a <strong>Grand</strong><br />
or Past <strong>Grand</strong> Commander <strong>of</strong><br />
Knights Templar or a Mason <strong>of</strong> the<br />
Thirty-third Degree in the Scottish Rite.<br />
Prefixed to the signature <strong>of</strong> a <strong>Grand</strong><br />
or Past <strong>Grand</strong> Master <strong>of</strong> Knights<br />
Templar and the <strong>Grand</strong> Commander<br />
<strong>of</strong> the Supreme Council <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite .<br />
Abda. A word used in some <strong>of</strong> the high<br />
degrees . He was the father <strong>of</strong> Adoniram .<br />
(See 1 Kings iv . 6 .) Lenning is wrong in saying<br />
that he is represented by one <strong>of</strong> the <strong>of</strong>ficers<br />
in the degree <strong>of</strong> Master in Israel . He has confounded<br />
Abda with his son. (Encyc . der<br />
Freimaur .)<br />
Abdamon. <strong>The</strong> name <strong>of</strong> the orator in the<br />
Fourteenth Degree <strong>of</strong> the Rite <strong>of</strong> Perfection, or<br />
the Sacred Vault <strong>of</strong> James VI . It means a servant,<br />
from abad, " to serve," although somewhat<br />
corrupted in its transmission into the<br />
rituals . Lenning says it is the Hebrew Habdamon,<br />
" a servant' ; but there is no such<br />
word in Hebrew .<br />
Abdiel. (Heb., Servant <strong>of</strong> God .) <strong>The</strong><br />
name <strong>of</strong> an angel mentioned by the Jewish<br />
Kabbalists . He is represented in Milton's<br />
Paradise Lost, Book V ., as one <strong>of</strong> the seraphim,<br />
who, when Satan tried to stir up a revolt<br />
among the angels subordinate to his<br />
authority, alone and boldly withstood his<br />
traitorous designs :
4 ABDITORIUM ABIF<br />
Among the faithless, faithful only he ;<br />
is to be<br />
Among innumerable false, unmoved,<br />
considered simply as an appellative or<br />
Unshaken, unreduced, unterrified,<br />
surname, he preserves the Hebrew form, his<br />
His loyalty he kept, his love, his zeal . (894-7<br />
translation being as follows : " Machte Huram<br />
.) Abif dem Konige Salomo ." <strong>The</strong> Swedish veraname<br />
became the synonym <strong>of</strong> his aHyrainstead <strong>of</strong> "<br />
honor faithfulness .<br />
father," gives us " m Abiv." In thee<br />
Abditorlum. A secret place for the deposit Latin Vulgate, as in the English version, the<br />
<strong>of</strong> records-a Tabularium . words are rendered " Hiram pater ejus . I<br />
Abelites . A secret Order which existed have little doubt that Luther and the Swedish<br />
about the middle <strong>of</strong> the 18th century in Ger- translator were correct in treating the word<br />
many, called also " the Order <strong>of</strong> Abel." <strong>The</strong> Abif as an appellative. In Hebrew, the word<br />
organization was in possession <strong>of</strong> peculiar ab, or " father, is <strong>of</strong>ten used, honoris causa,<br />
signs, words, and ceremonies <strong>of</strong> initiation, as a title <strong>of</strong> respect, and may then signify<br />
but, according to Gadicke (Freimaurer Lexi- friend, counselor wise man, or something else<br />
con), it had no connection with <strong>Freemasonry</strong>. <strong>of</strong> equivalent cf,aracter. Thus, Dr. Clarke,<br />
According to Clavel the order was founded at commenting on the word abrech, in Genesis<br />
Griefswald in 1745. xli . 43, says : " Father seems to have been a<br />
Abercorn, Earl <strong>of</strong>. James Hamilton, Lord name <strong>of</strong> <strong>of</strong>fice, and probably father <strong>of</strong> the king<br />
Paisley, was named <strong>Grand</strong> Master <strong>of</strong> Egland or father <strong>of</strong> Pharaoh might signify the same as<br />
by the retiring G. Master, the Duke <strong>of</strong> Rich- the king's minister among us . And on the<br />
mond in 1725 . He was at that time the very passage in which this word Abif is used,<br />
Master <strong>of</strong> a Lodge, and had served on the he says : " :X, father, is <strong>of</strong>ten used in He-<br />
Committee <strong>of</strong> Charity during that year . He brew to signify master, inventor, chief operator ."<br />
succeeded his father as Earl <strong>of</strong> Abercorn in Gsenius, the distinguished Hebrew lexi-<br />
1734. cographer, gives to this word similar signifi-<br />
Abercorn, Duke <strong>of</strong> . <strong>Grand</strong> Master <strong>of</strong> Ire- cation, such as benefactor, master, teacher,<br />
land 1874-85 .<br />
and says that in the Arabic and the Ethiopic<br />
Aberdour, Lord . <strong>Grand</strong> Master <strong>of</strong> Scot- it is spoken <strong>of</strong> one who excels in anything.<br />
land, 1755-6 . Also <strong>of</strong> England 1757-61 . This idiomatic custom was pursued by the<br />
Abib. <strong>The</strong> original name <strong>of</strong> the Hebrew later Hebrews, for Buxtorf tells us, in his "Talmonth<br />
Nisan, nearly corresponding to the mudic Lexicon, that among the Talmudists<br />
month <strong>of</strong> March, the first <strong>of</strong> the ecclesiastical abba, father, was always a title <strong>of</strong> honor,"<br />
year . Abib is frequently mentioned in the and he quotes the following remarks from 'a<br />
Sacred Scriptures, and signifies green ears <strong>of</strong> treatise <strong>of</strong> the celebrated Maimonides, who,<br />
corn or fresh fruits .<br />
when speaking <strong>of</strong> the grades or ranks into<br />
Abibale . <strong>The</strong> name <strong>of</strong> the first Assassin in which the Rabbinical doctors were divided,<br />
the Elu <strong>of</strong> the Modern French Rite . says : " <strong>The</strong> first class consists <strong>of</strong> those each<br />
Derived most probably from the Hebrew <strong>of</strong> ,whom bears his own name, without any<br />
abi and balah, " :X and y~ :, which mean father<br />
title <strong>of</strong> honor ; the second, <strong>of</strong> those who are<br />
called<br />
<strong>of</strong> destruction, though it is said to mean " le<br />
Rabbanim • and the hird, <strong>of</strong> those who<br />
meurtrier du Pire"<br />
are called Rabbi, and the men <strong>of</strong> this class also<br />
Abide by. See Stand to and abide by .<br />
receive the cognomen <strong>of</strong> Abba, Father ."<br />
Abif (or Abiff, or perhaps more correctly<br />
Again, in 2 Chronicles ii. 13, Hiram, the<br />
Ablv) King <strong>of</strong> Tyre, referring to the same Hiram,<br />
. An epithet which has been applied in the widow's son, who is spoken <strong>of</strong> subse-<br />
Scripture to that celebrated builder who was quently in reference to King Solomon as<br />
sent to Jerusalem by King Hiram, <strong>of</strong> Tyre, to father," or<br />
" his<br />
superintend the construction <strong>of</strong> the Temple Abif in the passage already cited,<br />
. writes to Solomon : " And now I have sent a<br />
<strong>The</strong> word, which in the original Hebrew is cunning man, endued with understanding, <strong>of</strong><br />
)" :N, and which may be pronounced Abiv or Huram my father's<br />
Abif, is<br />
." <strong>The</strong> only difficulty in<br />
compounded <strong>of</strong> the noun in the con- this sentence is to be found in the prefixing <strong>of</strong><br />
struct-state I:X, Abi, meaning "<br />
and the pronominal suffix 1, which, with father," the letter lamed > before Huram which has<br />
preceding vowel sound is to be sounded as iv caused our translators, by a strange blunder,<br />
or if, and which means!` his" ; so that the word to render the words l Huram abi, as meaning<br />
thus compounded Abif literally and gram- " <strong>of</strong> Huram my father's," * instead <strong>of</strong><br />
matically signifies " his father ." <strong>The</strong> word is "Huram my father ." Luther has again taken<br />
found in 2 Chronicles iv. 16, in the following the correct view <strong>of</strong> this subject, and translates<br />
sentence : " <strong>The</strong> pots also, and the shovels, the word as an appellative : So sende ich<br />
and the flesh hooks, and all their instruments nun einen weisen Mann, der Berstand hat,<br />
did Huram his fathr make to King Solomon . ' Huram Abif" that is, " So now I send you a<br />
<strong>The</strong> latter part <strong>of</strong> this verse is in the original wise man who has understanding, Huram<br />
as follows : Abif ." <strong>The</strong> truth, I suspect, is, although it has .<br />
escaped all the commentators, that the lamed<br />
nn5ln `15r~5 1':X a7 in 'IVY) in this passage is a Chaldaism which is some-<br />
Shelomoh lamelech Abif Huram gnasah times used by the later Hebrew writers, who<br />
Luther has been more literal in his version<br />
<strong>of</strong> this passage than the English translators, the<br />
*<br />
true<br />
It may<br />
meaning,<br />
be remarked<br />
for the<br />
that<br />
father<br />
this<br />
<strong>of</strong><br />
could<br />
King<br />
not<br />
Hiram<br />
be<br />
and appearing to suppose that the word Abif was not another Hiram, but Abibal.
ABIRAM<br />
ABORIGINES 5 -<br />
incorrectly employ 5, the sign <strong>of</strong> the dative<br />
for the accusative after transitive verbs .<br />
Thus, in Jeremiah (xl. 2), we have such a construction<br />
: vayikach rab tabachim l'Yremyahu ;<br />
that is, literally, " and the captain <strong>of</strong> the<br />
guards took for Jeremiah," where the 5, 1, or<br />
for, is a Chaldaism and redundant, the true<br />
rendering being, " and the captain <strong>of</strong> the<br />
guards took Jeremiah ." Other similar passages<br />
are to be found in Lamentations iv . 5,<br />
Job v . 2, etc. In like manner I suppose the 5<br />
before Huram, which the English translators<br />
have rendered by the preposition " <strong>of</strong>," to be<br />
redundant and a Chaldaic form, the sentence<br />
should be read thus : "I have sent a cunning<br />
man, endued with understanding, Huram my<br />
father" ; or, if considered as an appellative,<br />
as it should be, " Huram Abi ."<br />
From all this I conclude that the word Ab,<br />
with its different suffixes, is always used in the<br />
Books <strong>of</strong> Kings and Chronicles, in reference to<br />
Hiram the Builder, as a title <strong>of</strong> respect. When<br />
King Hiram speaks <strong>of</strong> him he calls him " my<br />
father Hiram," Hiram Abi ; and when the<br />
writer <strong>of</strong> the Book <strong>of</strong> Chronicles is speaking <strong>of</strong><br />
him and King Solomon in the same passage,<br />
he calls him " Solomon's father' - ""<br />
father," Hiram Abif. <strong>The</strong> only difference is<br />
made by the different appellation <strong>of</strong> the pronouns<br />
my and his in Hebrew. To both the<br />
kings <strong>of</strong> Tyre and <strong>of</strong> Judah he bore the honorable<br />
relation <strong>of</strong> Ab, or " father," equivalent to<br />
mend, counselor, or minister . He was "Father<br />
dram." <strong>The</strong> Masons are therefore perfectly<br />
correct in refusing to adopt the tr anslation <strong>of</strong><br />
the English version, and in preserving, after<br />
the example <strong>of</strong> Luther, the word Abif as an<br />
appellative, surname, or title <strong>of</strong> honor and distinction<br />
bestowed upon the chief builder <strong>of</strong><br />
the Temple, as Dr . James Anderson suggests<br />
in his note on the subject in the first edition<br />
(1723) <strong>of</strong> the Constitutions <strong>of</strong> the Freemasons.<br />
[E. L. H .1<br />
Abiram . One <strong>of</strong> the traitorous craftsmen,<br />
whose act <strong>of</strong> perfidy forms so important a part<br />
<strong>of</strong> the Third Degree, receives in some <strong>of</strong> the<br />
high degrees the name <strong>of</strong> Abiram Akirop .<br />
<strong>The</strong>se words certainly have a Hebrew look ;<br />
but the significant words <strong>of</strong> Masonry have, in<br />
the lapse <strong>of</strong> time and in their transmission<br />
through ignorant teachers, become so corrupted<br />
in form that it is almost impossible to<br />
trace them to any intelligent root . <strong>The</strong>y may<br />
be Hebrew or they may be anagrammatized<br />
(see Anagram) ; but it is only chance that can<br />
give us the true meaning which they undoubtedly<br />
have . <strong>The</strong> word "Abiram" means<br />
" father <strong>of</strong> l<strong>of</strong>tiness," and may have been<br />
chosen as the name <strong>of</strong> the traitorous craftsman<br />
with allusion to the Biblical story <strong>of</strong><br />
Korah, Dathan and Abiram who conspired<br />
against Moses and Aaron . (Numbers xvi .) In<br />
the French ritual <strong>of</strong> the Second Elu it is said<br />
to mean murderer or assassin, but this would<br />
not seem to be correct etymologically .<br />
Able. <strong>The</strong>re is an archaic use <strong>of</strong> the word<br />
able to signify suitable . Thus, Chaucer says<br />
<strong>of</strong> a monk that "he was able to ben an abbot,"<br />
that is, suitable to be an abbot . In this sense<br />
the old manuscript Constitutions constantly<br />
employ the word, as when they say that the<br />
apprentice should be " able <strong>of</strong> Birth that is<br />
ffree borne ." (Lansdowne MS .)<br />
Ablution. A ceremonial purification by<br />
washing, much used in the Ancient Mysteries<br />
and under the Mosaic dispensation. It is<br />
also employed in some <strong>of</strong> the high degrees <strong>of</strong><br />
Masonry . <strong>The</strong> better technical term for this<br />
ceremony is lustration, which see .<br />
Abnet. <strong>The</strong> band or apron, made <strong>of</strong> fine<br />
linen, variously wrought, and worn by the<br />
Jewish priesthood. It seems to have been<br />
borrowed directly from the Egyptians upon<br />
the representations <strong>of</strong> all <strong>of</strong> whose gods is to<br />
be found a similar girdle . Like the sennaar,<br />
or sacred cord <strong>of</strong> the Brahmans, and the white<br />
shield <strong>of</strong> the Scandinavians, it is the analogue<br />
<strong>of</strong> the <strong>Masonic</strong> apron .<br />
Aborigines. A secret society which existed<br />
in England about the year 1783, and <strong>of</strong> whose<br />
ceremony <strong>of</strong> initiation the following account is<br />
contained in the British Magazine <strong>of</strong> that date .<br />
<strong>The</strong> presiding <strong>of</strong>ficer, who was styled the Original,<br />
thus addressed the candidate :<br />
Original . Have you faith enough to be<br />
made an Original?<br />
Candidate . I have .<br />
Original . Will you be conformable to all<br />
honest rules which may support steadily the<br />
honor, reputation, welfare, and dignity <strong>of</strong> our<br />
ancient undertaking?<br />
Candidate. I will .<br />
Original . <strong>The</strong>n, friend, promise me that<br />
you will never stray from the paths <strong>of</strong> Honor,<br />
Freedom, Honesty, Sincerity, Prudence, Modesty,<br />
Reputation, Sobriety, and True Friendship<br />
.<br />
Candidate. I do.<br />
Which done, the crier <strong>of</strong> the court commanded<br />
silence and the new member, being<br />
uncovered, and dropping on his right knee,<br />
had the following oath administered to him by<br />
the servant, the new member laying his right<br />
hand on the Cap <strong>of</strong> Honor, and Nimrod holding<br />
a staff over his head :<br />
" You swear by the Cap <strong>of</strong> Honor, by the<br />
Collar <strong>of</strong> Freedom, by the Coat <strong>of</strong> Honesty, by<br />
the Jacket <strong>of</strong> Sincerity, by the Shirt <strong>of</strong> Prudence,<br />
by the Breeches <strong>of</strong> Modesty, by the<br />
Garters <strong>of</strong> Reputation, by the Stockings <strong>of</strong><br />
Sobriety, and by the Steps <strong>of</strong> True Friendship,<br />
never to depart from these laws ."<br />
<strong>The</strong>n rising, with the staff resting on his<br />
head, he received a copy <strong>of</strong> the laws from the<br />
hands <strong>of</strong> the <strong>Grand</strong> Original, with these words,<br />
" Enjoy the benefits here<strong>of</strong>."<br />
He then delivered the copy <strong>of</strong> the laws to<br />
the care <strong>of</strong> the servant, after which the word<br />
was given by the secretary to the new member,<br />
viz . : Eden, signifying the garden where<br />
Arms, the great aboriginal, was formed .<br />
<strong>The</strong>n the secretary invested him with the<br />
sign, viz . : resting his right hand on his left<br />
side, signifying the first conjunction <strong>of</strong> harmony<br />
.<br />
It had no connection with <strong>Freemasonry</strong>,<br />
but was simply one <strong>of</strong> those numerous imita-
6 ABRAC<br />
ABRAXAS<br />
tive societies to which that Institution has ple with bread and wine, and blessed him . <strong>The</strong><br />
given rise .<br />
King <strong>of</strong> Sodom wished Abraham to give up the<br />
Abrac. In the Leland MS . it is said that persons, but retain the goods that he had recovered<br />
; however, Abraham positively refused<br />
the Masons conceal " the wey <strong>of</strong> wynninge<br />
the facultye <strong>of</strong> Abrac ." Mr. Locke (if it was to retain any <strong>of</strong> the spoils, although, by the<br />
he who wrote a commentary on the manuscript)<br />
says, " Here I am utterly in the dark ." and declared that he had sworn that he would<br />
customs <strong>of</strong> the age, he was entitled to them,<br />
It means simply the way <strong>of</strong> acquiring the not take " from a thread even to a shoelatchet<br />
." (Genesis xiv .) Although the conduct<br />
science <strong>of</strong> Abrac ." <strong>The</strong> science <strong>of</strong> Abrac is<br />
the knowledge <strong>of</strong> the power and use <strong>of</strong> the <strong>of</strong> Abraham in this whole transaction was <strong>of</strong><br />
mystical abraxas, which see ; or very likely the most honorable and conscientious character,<br />
the incidents do not appear to have been<br />
"Abrac " is merely an abbreviation <strong>of</strong> Abracadabra.<br />
introduced into the ritual <strong>of</strong> the High Priesthood<br />
for any other reason except that <strong>of</strong> their<br />
Abracadabra . A term <strong>of</strong> incantation which<br />
was formerly worn about the neck as an amulet<br />
against several diseases, especially the ter-<br />
founder <strong>of</strong> an Order <strong>of</strong> Priesthood.<br />
connection with Melchizedek, who was the<br />
tian ague . It was to be written on a triangular<br />
piece <strong>of</strong> parchment in the following form : who made himself notorious at Paris, in the be-<br />
Abraham, Antoine Firmin . A Mason<br />
ABRACADABRA<br />
ginning <strong>of</strong> the present century, by the manufacture<br />
and sale <strong>of</strong> false <strong>Masonic</strong> diplomas and<br />
ABRACADABR<br />
ABRACADAB<br />
by trading in the higher degrees, from which<br />
ABRACADA<br />
traffic he reaped for some time a plentiful harvest.<br />
<strong>The</strong> Supreme Council <strong>of</strong> France de-<br />
ABRACAD<br />
ABRACA<br />
clared, in 1811, all his diplomas and charters<br />
ABRAC<br />
void and deceptive. He is the author <strong>of</strong><br />
ABRA<br />
L'Art du Tuileur, dedie a tour les Masons<br />
ABR<br />
des deux hemispheres, a small volume <strong>of</strong> 20<br />
AB pages, 8vo, printed at Paris in 1803, and he<br />
A<br />
published from 1800 to 1808 a periodical work<br />
It is said that it first occurs in the Carmen<br />
de Morbis et Remediic <strong>of</strong> Q . Serenus Sammonicus,<br />
a favorite <strong>of</strong> the Emperor Severus in the<br />
2d and 3d centuries, and is generally supposed<br />
to be derived from the word abraxas .<br />
Abraham. <strong>The</strong> founder <strong>of</strong> the Hebrew nation<br />
. <strong>The</strong> patriarch Abraham is personated<br />
in the degree or Order <strong>of</strong> High Priesthood,<br />
which refers in some <strong>of</strong> its ceremonies to an<br />
interesting incident in his life . After the<br />
amicable separation <strong>of</strong> Lot and Abraham,<br />
when the former was dwelling in the plain in<br />
which Sodom and its neighboring towns were<br />
situated, and the latter in the valley <strong>of</strong> Mamre<br />
near Hebron, a king from beyond the Euphrates,<br />
whose name was Chedorlaomer, invaded<br />
lower Palestine, and brought several <strong>of</strong><br />
the smaller states into a tributary condition .<br />
Among these were the five cities <strong>of</strong> the plain,<br />
to which Lot had retired . As the yoke was<br />
borne with impatience by these cities, Chedorlaomer,<br />
accompanied by four other kings<br />
who were probably his tributaries, attacked<br />
and defeated the kings <strong>of</strong> the plain, plundered<br />
their towns, and carried their people away as<br />
slaves . Among those who suffered on this<br />
occasion was Lot . As soon as Abraham<br />
heard <strong>of</strong> these events, he armed three hundred<br />
and eighteen <strong>of</strong> his slaves, and, with the assistance<br />
<strong>of</strong> Aner, Eshcol, and Mamre, three<br />
Amoritish chiefs, he pursued the retiring invaders,<br />
and having attacked them near the<br />
Jordan, put them to flight, and then returned<br />
with all the men and goods that had been recovered<br />
from the enemy . On his way back he<br />
was met by the King <strong>of</strong> Sodom, and also by<br />
Melchizedek, King <strong>of</strong> Salem, who was, like<br />
Abraham a worshi er <strong>of</strong> the true God .<br />
Melchizecek refresh Abraham and his peo-<br />
entitled Le Miroir de la verite, dedie a tous les<br />
Masons, 3 vols., 8vo . This contains many<br />
interesting details concerning the history <strong>of</strong><br />
Masonry in France . In 1811 there was published<br />
at Paris a Circulaire du Supreme Conseil<br />
du 33e degre, etc ., relative a la vente, par<br />
le Sieur Abraham de grades et cahiers Magonniques<br />
(8vo, 15 pp .), from which it is evident<br />
that Abraham was nothing else but a <strong>Masonic</strong><br />
charlatan .<br />
Abraxas. Basilides, the head <strong>of</strong> the Egyptian<br />
sect <strong>of</strong> Gnostics, taught that there were<br />
seven emanations, or aeons, from the Supreme<br />
God ; that these emanations engendered the<br />
angels <strong>of</strong> the highest order ; that these angels<br />
formed a heaven for their habitation, and<br />
brought forth other angels <strong>of</strong> a nature inferior<br />
to their own ; that in time other heavens were<br />
formed and other angels created, until the<br />
whole number <strong>of</strong> angels and their respective<br />
heavens amounted to 365, which were thus<br />
equal to the number <strong>of</strong> days in a year ; and,<br />
finally,that overall these an omnipotent Lordinferior,<br />
however, to the Supreme God-presided,<br />
whose name was Abraxas . Now this<br />
word Abraxas, in the numerical force <strong>of</strong> its<br />
letters when written in Greek, ABPA BA:X,<br />
amounts to 365, the number <strong>of</strong> worlds in the<br />
Basilidean system, as well as the number <strong>of</strong><br />
days in the year, thus : A, 1 . ., B, 2 . ., P, 100 . .,<br />
A, 1 . ., B, 60 . ., A, 1 . ., 2 200 = 365 . <strong>The</strong> god<br />
Abraxas was therefore a type or symbol <strong>of</strong> the<br />
year, or <strong>of</strong> the revolution <strong>of</strong> the earth around<br />
the sun . This mystical reference <strong>of</strong> the name<br />
<strong>of</strong> a god to the annual period was familiar to<br />
the ancients, and is to be found in at least two<br />
other instances . Thus, among the Persians<br />
the letters <strong>of</strong> the name <strong>of</strong> the god Mithras,<br />
and <strong>of</strong> Belenus among the Gauls, amounted<br />
each to 365 .
ABRAXAS<br />
ACACIA 7<br />
M = 40 B = 2<br />
E 5 H = 8<br />
I = 10 A = 30<br />
0 = 9 E = 5<br />
P = 100 N = 50<br />
A = 1 0 = 70<br />
Z = 200 = 365 Z = 200 = 365<br />
<strong>The</strong> word Abraxas, therefore, from this<br />
mystical value <strong>of</strong> the letters <strong>of</strong> which it was<br />
composed, became talismanic, and was frequently<br />
inscribed, sometimes with and sometimes<br />
without other superstitious inscriptions,<br />
on stones or gems as amulets, many <strong>of</strong> which<br />
have been preserved or are continually being<br />
discovered, and are to be found in the cabinets<br />
<strong>of</strong> the curious .<br />
<strong>The</strong>re have been many conjectures among<br />
the learned as to the derivation <strong>of</strong> the word<br />
Abraxas . Beausobre (Histoire du Manicheisme,<br />
vol. ii.) derives it from the Greek,<br />
`A,Bgos law, signifying "the magnificent Saviour,<br />
he who heals and preserves ." Bellermann<br />
(Essay on the Gems <strong>of</strong> the Ancients) supposed<br />
it to be compounded <strong>of</strong> three Coptic words<br />
signifying " the holy word <strong>of</strong> bliss ." Pignorius<br />
and Vandelin think it is composed <strong>of</strong> four<br />
Hebrew and three Greek letters, whose numerical<br />
value is 365, and which are the initials <strong>of</strong><br />
the sentence : " saving men by wood, i. e . the<br />
cross ."<br />
Abraxas Stones. Stones on which the<br />
word Abraxas and other devices are engraved,<br />
and which were used by the Egyptian Gnostics<br />
as amulets .<br />
Absence . Attendance on the communications<br />
<strong>of</strong> his Lodge, on all convenient occasions,<br />
is considered as one <strong>of</strong> the duties <strong>of</strong> every<br />
Mason, and hence the old charges <strong>of</strong> 1722 (ch .<br />
iii .) say that " in ancient Times no Master or<br />
Fellow could be absent from it [the Lodge]<br />
especially when warn'd to appear at it, without<br />
incurring a severe censure, until it appe~ar'd<br />
to the Master and Wardens that pure<br />
Necessity hinder'd him." At one time it was<br />
usual to enforce attendance by fines, and the<br />
By-Laws <strong>of</strong> the early Lodges contain lists <strong>of</strong><br />
fines to be imposed for absence, swearing and<br />
drunkenness, but that usage is now discontinued,<br />
so that attendance on ordinary communications<br />
is no longer enforced by any sanction<br />
<strong>of</strong> law . It is a duty the discharge <strong>of</strong><br />
which must be left to the conscientious convictions<br />
<strong>of</strong> each Mason . In the case, however,<br />
<strong>of</strong> a positive summons for any express<br />
purpose, such as to stand trial, to show cause,<br />
etc., the neglect or refusal to attend might be<br />
construed into a contempt, to be dealt with<br />
according to its magnitude or character in<br />
each particular case .<br />
Acacia. An interesting and important<br />
symbol in <strong>Freemasonry</strong> . Botanically, it is the<br />
acacia vera <strong>of</strong> Tournefort, and the mimosa<br />
nilotica <strong>of</strong> Tinneus, called babul tree in India.<br />
It grew abundantly in the vicinity <strong>of</strong> Jerusalem,<br />
where it is still to be found, and is familiar<br />
in its modern use as the tree from which the<br />
gum arabic <strong>of</strong> commerce is derived .<br />
Oliver, it is true, says that " there is not the<br />
smallest trace <strong>of</strong> any tree <strong>of</strong> the kind growing<br />
so far north as Jerusalem " (Landm ., ii ., 149) ;<br />
but this statement is refuted<br />
by the authority <strong>of</strong> Lieutenant<br />
Lynch, who saw it growing in<br />
great abundance in Jericho,<br />
and still farther north . (Exped.<br />
to Dead Sea, p . 262 .) <strong>The</strong><br />
Rabbi Joseph Schwarz, who<br />
is excellent authority, says :<br />
" <strong>The</strong> Acacia (Shittim) tree,<br />
Al Bunt, is found in Palestine<br />
<strong>of</strong> different varieties ; it looks<br />
like the Mulberry tree, attains<br />
a great height, and has a hard<br />
wood . <strong>The</strong> gum which is obtained<br />
from it is the gum<br />
arabic ." (Descriptive Geography and Historical<br />
Sketch <strong>of</strong> Palestine, p308, Leeser's translation<br />
. Phila., 1850 .) Schwarz was for sixteen<br />
years a resident <strong>of</strong> Palestine, and wrote from<br />
personal observation. <strong>The</strong> testimony <strong>of</strong> Lynch<br />
and Schwarz should, therefore, forever settle<br />
the question <strong>of</strong> the existence <strong>of</strong> the acacia in<br />
Palestine .<br />
<strong>The</strong> acacia is called in the Bible Shittim,<br />
which is really the plural <strong>of</strong> Shittah, which<br />
last form occurs once only in Isaiah xli .<br />
19 . It was esteemed a sacred wood among<br />
the Hebrews, and <strong>of</strong> it Moses was ordered<br />
to make the tabernacle, the ark <strong>of</strong> the<br />
covenant, the table for the shewbread, and the<br />
rest <strong>of</strong> the sacred furniture . (Exodus xxv .-<br />
xxvii .) Isaiah (1. c .) in recounting the promises<br />
<strong>of</strong> God's mercy to the Israelites on their return<br />
from the captivity, tells them that, among<br />
other things, he will plant in the wilderness,<br />
for . their relief and refreshment, the cedar, the<br />
acacia (or, as it is rendered in our common<br />
version, the shittah), the fir, and other trees .<br />
<strong>The</strong> first thing, then, that we notice in this<br />
symbol <strong>of</strong> the acacia, is that it had been always<br />
consecrated from among the other trees <strong>of</strong> the<br />
forest by the sacred purposes to which it was<br />
devoted. By the Jew, the tree from whose<br />
wood the sanctuary <strong>of</strong> the tabernacle and the<br />
holy ark had been constructed would ever be<br />
viewed as more sacred than ordinary trees .<br />
<strong>The</strong> early Masons, therefore, very naturally<br />
appropriated this hallowed plant to the equally<br />
sacred purpose <strong>of</strong> a symbol, which was to teach<br />
an important divine truth in all ages to come .<br />
Having thus briefly disposed <strong>of</strong> the natural<br />
history <strong>of</strong> this plant, we may now proceed to<br />
examine it in its symbolic relations .<br />
First . <strong>The</strong> acacia, in the mythic system <strong>of</strong><br />
<strong>Freemasonry</strong>, is preeminently the symbol <strong>of</strong><br />
the IMMORTALITY OF THE souL-that important<br />
doctrine which it is the great design <strong>of</strong> the<br />
Institution to teach . As the evanescent nature<br />
<strong>of</strong> the flower, which " cometh forth and is<br />
cut down," reminds us <strong>of</strong> the transitory nature<br />
<strong>of</strong> human life, so the perpetual renovation<br />
<strong>of</strong> the evergreen plant, which uninterruptedly<br />
presents the appearance <strong>of</strong> youth and vigor: is<br />
aptly compared to that spiritual life in which<br />
the soul, freed from the corruptible companionship<br />
<strong>of</strong> the body, shall enjoy an eternal<br />
spring and an immortal Fence. is
8 ACACIA<br />
ACACIA<br />
the impressive funeral service <strong>of</strong> our Order, it<br />
is said that " this evergreen is an emblem <strong>of</strong><br />
our faith in the immortality <strong>of</strong> the soul . By<br />
this we are reminded that we have an immortal<br />
part within us, which shall survive the<br />
grave, and which shall never, never, never<br />
die." And again, in the closing sentences <strong>of</strong><br />
the monitorial lecture <strong>of</strong> the Third Degree, the<br />
same sentiment is repeated, and we are told<br />
that by " the ever-green and ever-living<br />
sprig " the Mason is strengthened " with confidence<br />
and composure to look forward to a<br />
blessed immortality ." Such an interpretation<br />
<strong>of</strong> the symbol is an easy and a natural one ;<br />
it suggests itself at once to the least reflective<br />
mind ; and consequently, in some one form or<br />
another, is to be found existing in all ages and<br />
nations. It was an ancient custom-which<br />
is not, even now, altogether disused-for<br />
mourners to carry in their hands at funerals a<br />
sprig <strong>of</strong> some evergreen, generally the cedar or<br />
the cypress, and to deposit it in the grave <strong>of</strong><br />
the deceased . According to Dalcho,* the<br />
Hebrews always planted a sprig <strong>of</strong> the acacia<br />
at the head <strong>of</strong> the grave <strong>of</strong> a departed friend .<br />
Potter tells us that the ancient Greeks " had a<br />
custom <strong>of</strong> bedecking tombs with herbs and<br />
flowers ." t All sorts <strong>of</strong> purple and white flowers<br />
were acceptable to the dead, but principally<br />
the amaranth and the myrtle . <strong>The</strong> very<br />
name <strong>of</strong> the former <strong>of</strong> these plants, which signifies<br />
" never fading," would seem to indicate<br />
the true symbolic meaning <strong>of</strong> the usage, although<br />
archeologists have generally supposed<br />
it to be simply an exhibition <strong>of</strong> love on the part<br />
<strong>of</strong> the survivors . Ragon says that the ancients<br />
substituted the acacia for all other plants because<br />
they believed it to be incorruptible, and<br />
not liable to injury from the attacks <strong>of</strong> any<br />
kind <strong>of</strong> insect or other animal-thus symbolizing<br />
the incorruptible nature <strong>of</strong> the soul .<br />
Hence we see the propriety <strong>of</strong> placing the<br />
sprig <strong>of</strong> acacia, as an emblem <strong>of</strong> immortality,<br />
among the symbols <strong>of</strong> that degree, all <strong>of</strong> whose<br />
ceremonies are intended to teach us the great<br />
truth that " the life <strong>of</strong> man, regulated by morality,<br />
faith, and justice, will be rewarded at its<br />
* "This custom among the Hebrews arose<br />
from this circumstance . Agreeably to their<br />
laws, no dead bodies were allowed to be interred<br />
within the walls <strong>of</strong> the City ; and as the Cohens,<br />
or Priests, were prohibited from crossing a grave,<br />
it was necessary to place marks thereon, that<br />
they might avoid them. For this purpose the<br />
Acasia was used ." (Dalcho, $nd Oration, p . 23,<br />
note .) I object to the reason assigned by Dalcho,<br />
but <strong>of</strong> the existence <strong>of</strong> the custom there can be no<br />
question, notwithstanding the denial or doubt<br />
<strong>of</strong> Dr. Oliver . Blount (Travels in the Levant,<br />
p. 197) says, speaking <strong>of</strong> the Jewish burial customs,<br />
"those who bestow a marble stone over<br />
any [gravel have a hole a yard long and a foot<br />
broad, in which they plant an evergreen, which<br />
seems to grow from the body and is carefully<br />
watched." Hasselquist (Travels, p . 28) confirms<br />
his testimony. I borrow the citations from<br />
Brown (Antiquities <strong>of</strong> the Jews, vol . ii ., p. 356),<br />
but have verified the reference to Hasselquist .<br />
<strong>The</strong> work <strong>of</strong> Blount I have not been enabled to<br />
oonsult.<br />
t Antiquities <strong>of</strong> Greece, p . 569 .<br />
closing hour by the prospect <strong>of</strong> Eternal<br />
Bliss ." * So, therefore, says Dr . Oliver, when<br />
the Master Mason exclaims "my name is<br />
Acacia," it is equivalent to saying, " I have<br />
been in the grave-I have triumed over it<br />
by rising from the dead-and being regenerated<br />
in the process, I have a claim to life everlasting<br />
." (See Landmarks, ii .,151, note 27 .)<br />
<strong>The</strong> sprig <strong>of</strong> acacia, then, in its most ordinary<br />
signification, presents itself to the Master<br />
Mason as a symbol <strong>of</strong> the immortality <strong>of</strong> the<br />
soul, being intended to remind him, by its<br />
ever-green and unchanging nature, <strong>of</strong> that<br />
better and spiritual part within us, which, as<br />
an emanation from the Great Architect <strong>of</strong> the<br />
Universe, can never die . And as this is the<br />
most ordinary, the most generally accepted<br />
signification, so also is it the most important ;<br />
for thus, as the peculiar symbol <strong>of</strong> immortality,<br />
it becomes the most appropriate to an<br />
Order all <strong>of</strong> whose teachings are intended to<br />
inculcate the great lesson that " life rises out<br />
<strong>of</strong> the grave ." But incidental to this the acacia<br />
has two other interpretations which are well<br />
worthy <strong>of</strong> investigation .<br />
Secondly, then, the acacia is a symbol <strong>of</strong><br />
INNoCENCE. <strong>The</strong> symbolism here is <strong>of</strong> a peculiar<br />
and unusual character, depending not<br />
on any real analogy in the form or use <strong>of</strong> the<br />
symbol to the idea symbolized, but simply on<br />
a double or compound meaning <strong>of</strong> the word .<br />
For acaKla in the Greek language, si es<br />
both the pant in question and the moral uality<br />
<strong>of</strong> innocence or purity <strong>of</strong> life . In this sense<br />
the symbol refers, primarily, to him over<br />
whose solitary grave the acacia was planted,<br />
and whose virtuous conduct, whose integrity<br />
<strong>of</strong> life and fidelity to his trusts have ever been<br />
presented as patterns to the craft, and consequently<br />
to all Master Masons, who, by this<br />
interpretation <strong>of</strong> the symbol, are invited to<br />
emulate his example.<br />
Hutchinsont indulging in his favorite theory<br />
<strong>of</strong> Christianizing Masonry, when he comes to<br />
this signification <strong>of</strong> the symbol, thus enlarges<br />
on the interpretation : " We Masons, describing<br />
the deplorable estate <strong>of</strong> religion under the<br />
Jewish law, speak in figures :-'Her tomb was<br />
in the rubbish and filth cast forth <strong>of</strong> the temple,<br />
and ACACIA wove its branches over her<br />
monument ;' aKaKta being the Greek word<br />
for innocence, or being free from sin ; implying<br />
that the sins and corruptions <strong>of</strong> the old law,<br />
and devotees <strong>of</strong> the Jewish altar, had hid religion<br />
from those who sought her, and she was<br />
only to be found where INNOCENCE survived,<br />
and under the banner <strong>of</strong> the divine Lamb ;<br />
and as to ourselves pr<strong>of</strong>essing that we were<br />
to be distinguished by our ACACY, ,or as true<br />
ACACIANs in our religious faith and tenets ." t<br />
But, lastly, the acacia is to be considered as<br />
the symbol <strong>of</strong> INITIATION . This is by far the<br />
most interesting <strong>of</strong> its interpretations, andwas,<br />
we have every reason to believe, the primary<br />
and original ; the others being but incidental .<br />
* Dr . Crucefix, MS . quoted by Oliver . Landmarks,<br />
ii., 2.<br />
t Hutchinson's Spirit <strong>of</strong> Masonry, Loot. IX.;<br />
p . 160, ed . 1775.
ACACIAN<br />
ACADEMY 9<br />
It leads us at once to the investigation <strong>of</strong> the<br />
significant fact that in all the ancient initiations<br />
and religious mysteries there was some<br />
plant peculiar to each, which was consecrated<br />
by its own esoteric meaning, and which occupied<br />
an important position in the celebration<br />
<strong>of</strong> the rites, so that the plant, whatever it<br />
might be, from its constant and prominent use<br />
in the ceremonies <strong>of</strong> initiation, came at length<br />
to be adopted as the symbol <strong>of</strong> that initiation .<br />
Thus, the lettuce was the sacred plant which<br />
assumed the place <strong>of</strong> the acacia in the mysteries<br />
<strong>of</strong> Adonis. (See Lettuce .) <strong>The</strong> lotus was<br />
that <strong>of</strong> the Brahmanical rites <strong>of</strong> India, and<br />
from them adopted by the Egyptians . (See<br />
Lotus .) <strong>The</strong> Egyptians also revered the erica<br />
or heath ; and the mistletoe was a mystical<br />
plant among the Druids . (See Erica and Mistletoe.)<br />
And, lastly the myrtle performed the<br />
same <strong>of</strong>fice <strong>of</strong> symbolism in the mysteries <strong>of</strong><br />
Greece that the lotus did in Egypt or the mistletoe<br />
among the Druids . (See Myrtle.)<br />
In all <strong>of</strong> these ancient mysteries, while the<br />
sacred plant was a symbol <strong>of</strong> initiation, the<br />
initiation itself was symbolic <strong>of</strong> the resurrection<br />
to a future life, and <strong>of</strong> the immortality<br />
<strong>of</strong> the soul . In this view, <strong>Freemasonry</strong> is to us<br />
now in the place <strong>of</strong> the ancient initiations, and<br />
the acacia is substituted for the lotus, the erica,<br />
the ivy, the mistletoe, and the myrtle. <strong>The</strong><br />
lesson <strong>of</strong> wisdom is the same-the medium<br />
<strong>of</strong> imparting it is all that has been changed .<br />
Returning, then, to the acacia, we find that<br />
it is capable <strong>of</strong> three explanations . It is a symbol<br />
<strong>of</strong> immortality, <strong>of</strong> innocence, and <strong>of</strong> initiation<br />
. But these three signification are closely<br />
connected, and that connection must be observed,<br />
if we desire to obtain a just interpretation<br />
<strong>of</strong> the symbol. Thus, in this one s -<br />
bol, we are taught that in the initiation <strong>of</strong> e,<br />
<strong>of</strong> which the initiation in the Third Degree is<br />
simply emblematic, innocence must for a<br />
time lie in the grave, at length, however, to be<br />
called, by the word <strong>of</strong> the Great Master <strong>of</strong> the<br />
Universe, to a blissful immortality . Combine<br />
with this the recollection <strong>of</strong> the place where<br />
the sprig <strong>of</strong> acacia was planted-Mount<br />
Calvary-the place <strong>of</strong> sepulture <strong>of</strong> him who<br />
"brought life and immortality to light," and<br />
who, in Christian Masonry, is designated, as<br />
he is in Scripture, as " the lion <strong>of</strong> the tribe <strong>of</strong><br />
Judah" ; and remember, too, that in the mystery<br />
<strong>of</strong> his death, the wood <strong>of</strong> the cross takes<br />
the place <strong>of</strong> the acacia, and in this little and<br />
apparently insignificant symbol, but which is<br />
really and truly the most important and significant<br />
one in <strong>Masonic</strong> science, we have a<br />
beautiful suggestion <strong>of</strong> all the mysteries <strong>of</strong><br />
life and death, <strong>of</strong> time and eternity, <strong>of</strong> the<br />
present and <strong>of</strong> the future .<br />
Acaclan. A word introduced by Hutchinson,<br />
in his Spirit <strong>of</strong> Masonry, to designate<br />
a Freemason in reference to the akakia, or innocence<br />
with which he was to be distinguished,<br />
from the Greek word arcaKla . (See the preceding<br />
article .) <strong>The</strong> Acacians constituted an<br />
heretical sect in the primitive Christian<br />
Church, who derived their name from Acacia,<br />
Bishop <strong>of</strong> Casarea ; and there was sub-<br />
sequently another sect <strong>of</strong> the same name<br />
Acacius, Patriarch <strong>of</strong> Constantinople . But it<br />
is needless to say that the Hu tchinsonian application<br />
<strong>of</strong> the word Acacian to signify a<br />
Freemason has nothing to do with the theological<br />
reference <strong>of</strong> the term .<br />
Academic des Illumines d'Avignon. A<br />
Hermetic system <strong>of</strong> philosophy, created in 1785 .<br />
Academy. <strong>The</strong> Fourth Degree <strong>of</strong> the<br />
Rectified Rose Croix <strong>of</strong> Schroeder .<br />
Academy <strong>of</strong> Ancients or <strong>of</strong> Secrets .<br />
(Academie des Secrets .) A society instituted at<br />
Warsaw, in 1767, by M . Thoux de Salverte,<br />
and founded on the principles <strong>of</strong> another<br />
which bore the same name, and which had<br />
been established at Rome, about the end <strong>of</strong><br />
the 16th century, by John Baptiste Porta .<br />
<strong>The</strong> object <strong>of</strong> the institution was the advancement<br />
<strong>of</strong> the natural sciences and their application<br />
to the occult philosophy.<br />
Academy <strong>of</strong> Sages . An order which existed<br />
in Sweden in 1770, deriving its origin from<br />
that founded in London by Elias Ashmole, on<br />
the doctrines <strong>of</strong> the New Atlantis <strong>of</strong> Bacon . A<br />
few similar societies were subsequently founded<br />
in Russia and France, one especially noted by<br />
Thory (Act . Lat.) as having been established<br />
in 1776 by the mother Lodge <strong>of</strong> Avignon .<br />
Academy <strong>of</strong> Secrets . See Academy <strong>of</strong><br />
Ancients.<br />
Academy <strong>of</strong> Sublime Masters <strong>of</strong> the Luminous<br />
Ring . Founded in France, in 1780,<br />
by Baron Blaerfmdy, one <strong>of</strong> the <strong>Grand</strong> Officers<br />
<strong>of</strong> the Philosophic Scotch Rite . <strong>The</strong> Academy<br />
<strong>of</strong> the Luminous Ring was dedicated to the<br />
philosophy <strong>of</strong> Pythagoras, and was divided<br />
into three degrees . <strong>The</strong> first and second were<br />
principally occupied with the history <strong>of</strong> <strong>Freemasonry</strong>,<br />
and the last with the dogmas <strong>of</strong> the<br />
Pythagorean school, and their application to<br />
the highest grades <strong>of</strong> science. <strong>The</strong> historical<br />
hypothesis which was sought to be developed<br />
in this Academy was that Pythagoras was the<br />
founder <strong>of</strong> <strong>Freemasonry</strong>.<br />
Academy <strong>of</strong> True Masons . Founded at<br />
Montpelier, in France, by Dom Pernetty in<br />
1778, and occupied with instructions in hermetic<br />
science, which were developed in six<br />
degrees viz . : 1 . <strong>The</strong> True Mason ; 2. <strong>The</strong><br />
True 11iason in the Right Way ; 3 . Knight <strong>of</strong><br />
the Golden Key ; 4. Knight <strong>of</strong> Iris- 5 .<br />
Knight <strong>of</strong> the Argonauts ; 6. Knight <strong>of</strong> the<br />
Golden Fleece. <strong>The</strong> degrees thus conferred<br />
constituted the Philosophic Scotch Rite, which<br />
was the system adopted by the Academy. It<br />
afterward changed its name to that <strong>of</strong> Russo-<br />
Swedish Academy, which circumstance leads<br />
Thory to believe that it was connected with<br />
the Alchemical Chapters which at that time<br />
existed in Russia and Sweden . <strong>The</strong> entirely<br />
hermetic character <strong>of</strong> the Academy <strong>of</strong> True<br />
Masons may readily be perceived in a few paragraphs<br />
cited by Clavel (p . 172, 3d ed ., 1844)<br />
from a discourse by Goyer de Jumilly at the<br />
installation <strong>of</strong> an Academy in Martinique .<br />
" To seize," says the orator, " the graver <strong>of</strong><br />
Hermes to engrave the doctrines <strong>of</strong> natural<br />
philosophy on your columns ; to call Flamel,<br />
the Philalete, the Cosmopolite, and our other
10 ACADEMY<br />
ACCEPTED<br />
masters to my aid for the purpose <strong>of</strong> unveiling<br />
the mysterious principles <strong>of</strong> the occult sciences,-these,<br />
illustrious knights, appear to be<br />
the duties imposed on me by the ceremony <strong>of</strong><br />
your installation . <strong>The</strong> fountain <strong>of</strong> Count<br />
Trevisan, the pontifical water, the peacock's<br />
tail, are phenomena with which you are familiar."<br />
Academy, Platonic . Founded in 1480 by<br />
Marsilius Ficinus, at Florence, under the patronage<br />
<strong>of</strong> Lorenzo de Medicis . It is said by<br />
the Masons <strong>of</strong> Tuscany to have been a secret<br />
society, and is supposed to have had a <strong>Masonic</strong><br />
character, because in the hall where its members<br />
held their meetings, and which still remains,<br />
many <strong>Masonic</strong> symbols are to be found .<br />
Clavel (p . 85, 3d ed., 1844) supposes it to have<br />
been a society founded by some <strong>of</strong> the honorary<br />
members and patrons <strong>of</strong> the fraternity<br />
<strong>of</strong> Freemasons who existed in the Middle<br />
Ages, and who, having abandoned the material<br />
design <strong>of</strong> the institution, confined themselves<br />
to its mystic character . If his suggestion<br />
be correct, this is one <strong>of</strong> the earliest<br />
instances <strong>of</strong> the separation <strong>of</strong> Speculative<br />
from Operative Masonry .<br />
Acanthus. A plant, described by Dioscorides,<br />
with broad, flexible, prickly leaves,<br />
which perish in the winter and sprout again at<br />
the return <strong>of</strong> spring . It is found in the Grecian<br />
islands on the borders <strong>of</strong> cultivated fields<br />
or gardens, and is common in moist, rocky situations<br />
. It is memorable for the tradition<br />
which assigns to it the origin <strong>of</strong> the foliage<br />
carved on the capitals <strong>of</strong> Corinthian and Composite<br />
columns . Hence, in architecture, that<br />
part <strong>of</strong> the Corinthian capital is called the<br />
Acanthus which is situated below the abacus,<br />
and which, having the form <strong>of</strong> a vase or bell, is<br />
surrounded by two rows <strong>of</strong> leaves <strong>of</strong> the acanthus<br />
plant . Callimachus, who invented this<br />
ornament, is said to have had the idea suggested<br />
to him by the following incident . A<br />
Corinthian maiden who was betrothed, fell ill,<br />
and died just before the appointed time <strong>of</strong> her<br />
marriage. Her faithful and grieving nurse<br />
placed on her tomb a basket containing many<br />
<strong>of</strong> her toys and jewels, and covered it with a<br />
flat tile . It so happened that the basket was<br />
placed immediately over an acanthus root,<br />
which afterward grew up around the basket<br />
and curled over under the superincumbent<br />
resistance <strong>of</strong> the tile, thus exhibiting a form <strong>of</strong><br />
foliage which was, on its being seen by the<br />
architect adopted as a model for the capital <strong>of</strong><br />
a new order ; so that the story <strong>of</strong> affection was<br />
per etuated in marble. Dudley (Naology, p .<br />
164) thinks the tale puerile, and supposes that<br />
the acanthus is really the lotus <strong>of</strong> the Indians<br />
and Egyptians, and is symbolic <strong>of</strong> laborious<br />
but effectual effort applied to the support <strong>of</strong> the<br />
world . With him, the symbolism <strong>of</strong> the acanthus<br />
and the lotus are identical . See Lotus .<br />
Accepted. <strong>The</strong> Worshipful Compan <strong>of</strong><br />
Masons <strong>of</strong> the City <strong>of</strong> London-a flour' ' g<br />
Guild at the present day-possesses as its earliest<br />
document now existing an account book<br />
headed<br />
" 1620.<br />
<strong>The</strong> Accompte <strong>of</strong> James Gilder Mr (Master)<br />
William Ward & John Abraham wardens<br />
<strong>of</strong> the Company <strong>of</strong> ffremasons wthin the Citie<br />
<strong>of</strong> London beginninge the first day <strong>of</strong> Julie<br />
1619 And endinge the day <strong>of</strong> Julie 1620<br />
<strong>of</strong> all receite & payment for & to the use the<br />
same company as ffolloweth, viz ."<br />
From the entries in this book it appears<br />
that besides the ordinary Freemen and Liverymen<br />
<strong>of</strong> this Company there were other members<br />
who are termed in the books the " Accepted<br />
Masons," and that they belonged to a<br />
body known as the "Accepcon," or Acception,<br />
which was an Inner Fraternity <strong>of</strong> Speculative<br />
Masons .<br />
Thus in the year 1620 the following entry is<br />
found :<br />
" <strong>The</strong>y charge themselves also wth Money<br />
Receyued <strong>of</strong> the Psons hereafter named for<br />
theyr gratuitie at theyr acceptance into the<br />
Lyvery viz" (here follow six names) ; and<br />
among the accounts for the next year (1621)<br />
there is an entry showing sums received from<br />
several persons, <strong>of</strong> whom two are mentioned<br />
in the entry <strong>of</strong> 1620, " Att the making masons,"<br />
and as all these mentioned were already<br />
members <strong>of</strong> the Company something further<br />
must be meant by this .<br />
In 1631 the following entry <strong>of</strong> the Clerk's<br />
expenses occurs : " Pd in goeing abroad & att<br />
a meeteing att the hall about ye Masons yt<br />
were to bee accepted VIB VId ."<br />
Now the Company never accepted its members<br />
; they were always admitted to the freedom<br />
either by apprenticeship, patrimony, or<br />
redemption. Thus the above entries suggest<br />
that persons who were neither connected with<br />
the trade nor otherwise qualified were required,<br />
before being eligible for election on the<br />
livery <strong>of</strong> the Company, to become " Accepted<br />
Masons," that is, to join the Lodge <strong>of</strong> Speculative<br />
Masonry that was held for that purpose<br />
in the Company's Hall.<br />
Thus in the accounts for 1650, payments are<br />
entered as made by several persons " for coming<br />
on the Liuerie & admission uppon Acceptance<br />
<strong>of</strong> Masonry," and it is entered that Mr .<br />
Andrew Marvin the present warden, and another<br />
paid 20 shillings each " for coming on<br />
the Accepcon" ; while two others are entered<br />
as paying 40 shillings each "for the like,"<br />
and as the names <strong>of</strong> the last two cannot be<br />
found among the members <strong>of</strong> the Masons<br />
Company it would seem as if it was possible<br />
for strangers to join "the Accepcon " on<br />
paying double fees.<br />
Unfortunately no books connected with<br />
this Acception, or Lodge, as it may be called,<br />
have been preserved : but there are references<br />
to it in several places in the account books<br />
which show that the payments made by newly<br />
accepted Masons were paid into the funds <strong>of</strong><br />
the Company, that some or all <strong>of</strong> this amount<br />
was spent on a banquet and the attendant<br />
expenses, and that any further sum required<br />
was paid out cf the ordinary funds <strong>of</strong> the<br />
Company, proving that the Company had<br />
entire control <strong>of</strong> the Lodge and its funds .<br />
Further evidence <strong>of</strong> the existence <strong>of</strong> this
ACCEPTED<br />
ACCEPTED 11<br />
Symbolical Lodge within the Masons Company<br />
is given by the following entry in an inventory<br />
<strong>of</strong> the Company's property made in<br />
1665 :<br />
"Item . <strong>The</strong> names <strong>of</strong> the Accepted Masons<br />
in a faire inclosed frame with lock and<br />
key" ; and in an inventory <strong>of</strong> 1676 is found :<br />
"Item. One book <strong>of</strong> the Constitutions <strong>of</strong><br />
the Accepted Masons.*<br />
"A faire large table <strong>of</strong> the Accepted Masons<br />
." And pro<strong>of</strong> positive <strong>of</strong> its existence<br />
is derived from an entry in the diary <strong>of</strong><br />
Elias Ashmole-the famous antiquary-who<br />
writes<br />
" March 10th . 1682 . About 5 p .m. I received<br />
a summons to appear at a Lodge to be<br />
held next day at Masons Hall London .<br />
March 11th. Accordingly I went and<br />
about noon were admitted into the Fellowship<br />
<strong>of</strong> Free Masons : Sir William Wilson Knight,<br />
Capt . Rich Borthwick, Mr Will Woodman,<br />
Mr Wm Grey, Mr Samuell Taylour, and Mr<br />
William Wise.t<br />
I was the Senior Fellow among them (it<br />
being 35 years since I was admitted) ."<br />
He then mentions the names <strong>of</strong> nine others<br />
who were present and concludes : "We all<br />
dyned at the halfe Moone Taverne in Cheapeside<br />
at a noble dinner prepaired at the charge<br />
<strong>of</strong> tce New-Accepted Masons ."<br />
All present were members <strong>of</strong> the Masons<br />
Company except Ashmole himself, Sir W .<br />
Wilson and Capt. Borthwick and this entry<br />
proves conclusively that side by side with the<br />
Masons Company there existed another organization<br />
to which non-members <strong>of</strong> the Company<br />
were admitted and the members <strong>of</strong> which<br />
were known as "Accepted Masons ."<br />
It may here be mentioned that Ashmole<br />
has recorded in his diary that he was made a<br />
Freemason at Warrington in Lancashire on<br />
October 16, 1646 . In that entry the word<br />
"Accepted" does not occur .<br />
No mention is made <strong>of</strong> the Accepted Masons<br />
in the accounts <strong>of</strong> the Masons Company after<br />
1677, when £6-the balance remaining <strong>of</strong> the<br />
last Accepted Masons' money-was ordered<br />
to be laid out for a new banner ; and it would<br />
seem that from that time onward the Lodge<br />
kept separate accounts for from the evidence<br />
<strong>of</strong> Ashmole's diary we snow it was at work in<br />
1682 ; but when and why it finally ceased no<br />
evidence is forthcoming to show . However,<br />
it may fairly be assumed that this Masons<br />
Hall Lodge had ceased to exist before the Revival<br />
<strong>of</strong> <strong>Freemasonry</strong> in 1717, or else Anderson<br />
would not have said in the Constitutions <strong>of</strong><br />
1723 (p . 82) : "It is generally believ'd that<br />
the said Company (i .e. the London Company<br />
<strong>of</strong> Freemen Masons) is descended <strong>of</strong> the an-<br />
* No doubt this was a copy <strong>of</strong> one <strong>of</strong> the Old<br />
Charges .<br />
tIn the edition <strong>of</strong> Ashmole's diary published<br />
in 1774 this was changed into "I went, and about<br />
noon was admitted . by Sir William Wilson<br />
&c ." an error which has misled many <strong>Masonic</strong><br />
historians . See Ars Quatuor Coronatorum, vol . xi .,<br />
p. 6, for a facsimile <strong>of</strong> the entry as in the original<br />
diary.<br />
dent Fraternity ; and that in former Times no<br />
Man was made Free <strong>of</strong> that Company until<br />
he was install'd in some Lodge <strong>of</strong> Free and<br />
Accepted Masons, as a necessary Qualification<br />
. But that laudable Practice seems to<br />
have been long in Desuetude," which passage<br />
would indicate that he was aware <strong>of</strong> some tradition<br />
<strong>of</strong> such a Lodge as has been described<br />
attached to the Masons Company admitting<br />
persons in no way operatively connected with<br />
the craft, who were called "Accepted Masons"<br />
to distinguish them from the Operative<br />
or Free Masons. (Conder's Hole Craft and<br />
Fellowship <strong>of</strong> Masonry and Ars Quatuor Coronatorum,<br />
vol . ix .)<br />
Anderson in the 1738 Constitutions quotes<br />
from a copy <strong>of</strong> the old Constitutions some regulations<br />
which he says were made in 1663, and<br />
in which the phrases accepted a Free Mason<br />
and Acceptation occur several times . <strong>The</strong>se<br />
regulations are found in what is known as the<br />
<strong>Grand</strong> Lodge MS. No . 2, which is supposed<br />
to have been written about the middle <strong>of</strong><br />
the 17th century, so that Anderson's date in<br />
which he follows the Roberts Old Constitutions<br />
printed in 1722 as to the year, though he<br />
changes the day from December 8th to December<br />
27th, may quite possibly be correct. And<br />
Bro . Conder (Hole Craft, p . 11) calls special attention<br />
to these regulations on account <strong>of</strong> the<br />
singular resemblance that one <strong>of</strong> them bears<br />
to the rules that govern the Masons Company .<br />
<strong>The</strong> extracts given above from the books <strong>of</strong><br />
the Masons Company, the 1663 Regulations<br />
(if that date be accepted), and the quotation<br />
from Ashmole's diary, are the earliest known<br />
instances <strong>of</strong> the term "Accepted" Masons<br />
for although the Inigo Jones MS. is headed<br />
"<strong>The</strong> Antient Constitutions <strong>of</strong> the Free and<br />
Accepted Masons 1607," yet there is a consensus<br />
<strong>of</strong> opinion among experts that such date<br />
is impossible and that the MS . is really to be<br />
referred to the end <strong>of</strong> the 17th century or even<br />
the beginning <strong>of</strong> the 18th ; and the next instance<br />
<strong>of</strong> the use <strong>of</strong> the term is in 1686 when<br />
Dr. Plot in <strong>The</strong> Natural History <strong>of</strong> Staffordshire<br />
wrote with reference to the secret signs<br />
used by the Freemasons <strong>of</strong> his time "if any<br />
man appear, though altogether unknown, that<br />
can shew any <strong>of</strong> these signer to a Fellow <strong>of</strong> the<br />
Society whom they otherwise call an Accepted<br />
Mason, he is obliged presently to come<br />
to him from what company or place soever he<br />
be in, nay, though from the top <strong>of</strong> steeple ."<br />
Further, in 1691, John Aubrey, author <strong>of</strong><br />
<strong>The</strong> Natural History <strong>of</strong> Wiltshire, made a<br />
note in his MS . "This day (May 18, 1691) is a<br />
great convention at St. Paula Church <strong>of</strong> the<br />
fraternity <strong>of</strong> the free Masons," in which he<br />
has erased the word free and substituted accepted,<br />
which, however, he changed into adopted<br />
in his fair copy .<br />
In the "Orders to be observed by the Company<br />
and Fellowship <strong>of</strong> Freemasons att a<br />
Lodge held at Alnwick, Septr . 29, 1701 being<br />
the Gen" Head Meeting Day,"we find :'l<strong>The</strong>re<br />
shall noe apprentice after he have served<br />
seaven years be admitted or accepted but<br />
upon the Feast <strong>of</strong> St . Michael the Arehangell ."
12 ACCLAMATION<br />
ACHISHAR<br />
And from that time onward the term Accepted<br />
Masons becomes common, usually in<br />
connection with Free : the term Free and Accepted<br />
Masons thus signifying both the Operative<br />
members who were free <strong>of</strong> their d<br />
and the Speculative members who had een<br />
accepted as outsiders. Thus the Roberts Print<br />
<strong>of</strong> 1722 is headed, " <strong>The</strong> Old Constitutions belonging<br />
to the Ancient and Honourable Society<br />
<strong>of</strong> Free and Accepted Masons," and in<br />
the Constitutions <strong>of</strong> 1723 Anderson speaks <strong>of</strong><br />
wearing " the Badges <strong>of</strong> a Free and Accepted<br />
Mason" (p. 48) and uses the phrase in Rule<br />
27, though he does not use the phrase so freqyently<br />
as in the 1738 edition in which " the<br />
Charges <strong>of</strong> a Free-Mason " become " the old<br />
Charges <strong>of</strong> the Free and Accep ted Masons,"<br />
the " General Regulations " become " <strong>The</strong><br />
General Regulations <strong>of</strong> the Free and Accepted<br />
Masons, and regulation No . 5 ." " No<br />
man can be made or admitted a Member "<br />
becomes " No man can be accepted a Member,"<br />
while the title <strong>of</strong> the book is " <strong>The</strong> new<br />
book <strong>of</strong> Constitutions <strong>of</strong> the Antient and<br />
Honourable Fraternity <strong>of</strong> Free and Accepted<br />
Masons " instead <strong>of</strong> " <strong>The</strong> Constitutions <strong>of</strong><br />
the Free-Masons," as in the earlier edition .<br />
[E. L. H.]<br />
Acclamation . A certain form <strong>of</strong> words<br />
used in connection with the battery . In the<br />
Scottish rite it is hoshea ; in the French vivat;<br />
in Adoptive Masonry it was Eva; and in the<br />
rite <strong>of</strong> Misraim, hallelujah . (See Battery .)<br />
Accolade. From the Latin ad and collum,<br />
around the neck. It is generally but incorrectly<br />
supposed that the accolade means the<br />
blow given on the neck <strong>of</strong> a newly created<br />
knight with the flat <strong>of</strong> the sword . <strong>The</strong> best<br />
authorities define it to be the embrace, accompanied<br />
with the kiss <strong>of</strong> peace, by which the<br />
new knight was at his creation welcomed into<br />
the Order <strong>of</strong> Knighthood by the sovereign or<br />
lord who created him . (See Knighthood.)<br />
Accord. We get this word from the two<br />
Latin ones ad cor, to the heart, and hence it<br />
means hearty consent . Thus in Wielif's translation<br />
we find the phrase in Philippians, which<br />
in the Authorized Version is " with one accord,"<br />
rendered "with one will, with one<br />
heart." Such is its signification in the <strong>Masonic</strong><br />
formula, " free will and accord," that is, "free<br />
will and hearty consent." (See Free Will and<br />
Accord .)<br />
Accuser. In every trial in a Lodge for an<br />
<strong>of</strong>fense against the laws and regulations or the<br />
p rinciples <strong>of</strong> Masonry any Master Mason may<br />
be the accuser <strong>of</strong> another, but a pr<strong>of</strong>ane cannot<br />
be permitted to prefer charges against a<br />
Mason . Yet, if circumstances are known to a<br />
pr<strong>of</strong>ane upon which charges ought to be predicated,<br />
a Master Mason may avail himself <strong>of</strong><br />
that information, and out <strong>of</strong> it frame an accusation<br />
to be presented to the Lodge. And<br />
such accusation will be received and investigated,<br />
although remotely derived from one<br />
who is not a member <strong>of</strong> the Order .<br />
It is not necessary that the accuser should<br />
be a member <strong>of</strong> the same Lodge. It is sufficient<br />
if he is an affiliated Mason ; but it is gen-<br />
erally held that an unaffiliated Mason is no<br />
more competent to prefer charges than a pr<strong>of</strong>ane<br />
.<br />
In consequence <strong>of</strong> the Junior Warden being<br />
placed over the Craft during the hours <strong>of</strong> refreshment,<br />
and <strong>of</strong> his being charged at the<br />
time <strong>of</strong> his installation to see " that none <strong>of</strong><br />
the Craft be suffered to convert the purposes<br />
<strong>of</strong> refreshment into those <strong>of</strong> 'intemperance and<br />
excess," it has been very generally su posed<br />
that it is his duty as the prosecuting Meer <strong>of</strong><br />
the Lodge, to prefer charges against an member<br />
who, by his conduct, has made himself<br />
amenable to the penal jurisdiction <strong>of</strong> the<br />
Lodge . We know <strong>of</strong> no ancient regulation<br />
which imposes this unpleasant duty upon the<br />
Junior Warden but it does seem to be a very<br />
natural deduction, from his peculiar prerogative<br />
as the custos morum or guardian <strong>of</strong> the<br />
conduct <strong>of</strong> the Craft, that in all cases <strong>of</strong> violation<br />
<strong>of</strong> the law he should, after due efforts<br />
toward producing a reform, be the proper<br />
<strong>of</strong>ficer to bring the conduct <strong>of</strong> the <strong>of</strong>fending<br />
brother to the notice <strong>of</strong> the Lodge .<br />
Aceldama, from the Syro-Chaldaic, meaning<br />
field <strong>of</strong> blood, so called because it was purchased<br />
with the blood-money which was paid<br />
to Judas Iscariot for betraying !is Lord . It is<br />
situated on the slope <strong>of</strong> the hills beyond the<br />
valley <strong>of</strong> Hinnom and to the south <strong>of</strong> Mount<br />
Zion . <strong>The</strong> earth there was believed, by early<br />
writers, to have possessed a corrosive quality,<br />
by means <strong>of</strong> which bodies deposited in it were<br />
quickly consumed ; and hence it was used by<br />
the Crusaders, then by the Knights Hospitalers,<br />
and afterward by the Armenians, as a<br />
place <strong>of</strong> sepulture, and the Empress Helena is<br />
said to have built a charnel-house in its midst .<br />
Dr. Robinson (Biblical Researches, i . p . 524)<br />
says that the field is not now marked by any<br />
boundary to distinguish it from the rest <strong>of</strong> the<br />
field, and the former charnel house is now a<br />
ruin . <strong>The</strong> field <strong>of</strong> Aceldama is referred to in<br />
the ritual <strong>of</strong> the Knights Templars .<br />
Aeerrellos, B. S. A nom de plume assumed<br />
by Carl Rossler, a German <strong>Masonic</strong> writer .<br />
(See Rossler .)<br />
Achad. One <strong>of</strong> the names <strong>of</strong> God . <strong>The</strong><br />
word `V1tt, Achad, in Hebrew signifies one or<br />
unity. It has been adopted by the Masons as<br />
one <strong>of</strong> the appellations <strong>of</strong> the Deity from the<br />
passage in Deuteronomy (vi . 4) : "Hear, 0<br />
Israel : the Lord our God is (Ached) one<br />
Lord" ; which the Jews wear on their phylacteries,<br />
and pronounce with great fervor as a<br />
confession <strong>of</strong> their faith in the unity <strong>of</strong> God .<br />
Speaking <strong>of</strong> God as Aclcad, the Rabbis say,<br />
" God is one (Ached) and man is one (Ached) .<br />
Man, however, is not purely one, because he is<br />
made up <strong>of</strong> elements and has another like himself<br />
; but the oneness <strong>of</strong> God is a oneness that<br />
has no boundary."<br />
Acharon Schilton. InHebrew1t9~TD ,11rHt,<br />
signifying the new kingdom . Significant words<br />
in some <strong>of</strong> the high degrees .<br />
Aehlas. A corru ption <strong>of</strong> the Hebrew Achijah,<br />
the brother <strong>of</strong> Jah ; a significant word in<br />
some <strong>of</strong> the high degrees .<br />
Achishar. Mentioned in 1 Kings (iv . 6)
ACHTARIEL<br />
ACTA 13<br />
under the name <strong>of</strong> Ahishar, and there described<br />
as being " over the household " <strong>of</strong><br />
King Solomon. This was a situation <strong>of</strong> great<br />
importance in the East, and equivalent to the<br />
modern <strong>of</strong>fice <strong>of</strong> Chamberlain. <strong>The</strong> Steward<br />
in a Council <strong>of</strong> Select Masters is said to represent<br />
Achishar .<br />
Achtariel. A Kabbalistic name <strong>of</strong> God belonging<br />
to the Crown or first <strong>of</strong> the ten sephiroth<br />
; and hence signifying the Crown or God .<br />
Acknowledged. When one is initiated into<br />
the degree <strong>of</strong> Most Excellent Ma ter, he is<br />
technically said to be " received and acknowledged<br />
" as a Most Excellent Master . This<br />
expression refers to the tradition <strong>of</strong> the degree<br />
which states that when the Temple had been<br />
completed and dedicated, King Solomon received<br />
and acknowledged the most expert <strong>of</strong><br />
the craftsmen as Most Excellent Masters .<br />
That is, he received them into the exalted rank<br />
<strong>of</strong> perfect and acknowledged workmen, and<br />
acknowledged their right to that title. <strong>The</strong> verb<br />
to acknowledge here means to own or admit, to<br />
belong to, as, to acknowledge a son .<br />
Acousmatiei. <strong>The</strong> primary class <strong>of</strong> the<br />
disciples <strong>of</strong> Pythagoras, who served a five<br />
years' probation <strong>of</strong> silence, and were hence<br />
called acousmatici or hearers. According to<br />
Porphyry, they received only the elements <strong>of</strong><br />
intellectual and moral instruction, and, after<br />
the expiration <strong>of</strong> their term <strong>of</strong> probation, they<br />
were advanced to the rank <strong>of</strong> Mathematici .<br />
(See Pythagoras .)<br />
Acquittal . Under this head it may be<br />
proper to discuss two questions <strong>of</strong> <strong>Masonic</strong> law .<br />
1 . Can a Mason, having been acquitted by the<br />
courts <strong>of</strong> the country <strong>of</strong> an <strong>of</strong>fense with which<br />
he has been charged, be tried by his Lodge for<br />
the same <strong>of</strong>fense? And, 2 . Can a Mason, having<br />
been acquitted by his Lodge on insufficient<br />
evidence, be subjected, on the discovery<br />
and production <strong>of</strong> new and more complete<br />
evidence, to a second trial for the same <strong>of</strong>fense?<br />
To both <strong>of</strong> these questions the correct<br />
answer would seem to be in the affirmative .<br />
1 . An acquittal <strong>of</strong> a crime by a temporal<br />
court does not relieve a Mason from an inquisition<br />
into the same <strong>of</strong>fense by his Lodge ;<br />
for acquittals may be the result <strong>of</strong> some technicality<br />
<strong>of</strong> law, or other cause, where, although<br />
the party is relieved from legal punishment,<br />
his guilt is still manifest in the eyes <strong>of</strong> the community;<br />
and if the Order were to be controlled<br />
by the action <strong>of</strong> the courts, the character <strong>of</strong><br />
the Institution might be injuriously affected<br />
by its permitting a man, who had escaped<br />
without honor from the punishment <strong>of</strong> the<br />
law, to remain a member <strong>of</strong> the Fraternity .<br />
In the language <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Texas,<br />
" an acquittal by a jury, while it may, and<br />
should, in some circumstances, have its influence<br />
in deciding on the course to be pursued,<br />
yet has no binding force in Masonry . We decide<br />
on our own rules, and our own view <strong>of</strong> the<br />
facts ." (Proc . G. L . Tex., vol. ii ., p . 273 . )<br />
2 . To come to a correct apprehension <strong>of</strong> the<br />
second question, we must remember that it is<br />
a long-settled principle <strong>of</strong> <strong>Masonic</strong> law, that<br />
every <strong>of</strong>fense which a Mason. commits is an<br />
injury to the whole Fraternity, inasmuch as<br />
the bad conduct <strong>of</strong> a single member reflects<br />
discredit on the whole Institution . This is a<br />
very old and well-established princi ple <strong>of</strong> the<br />
Institution ; and hence we find the Old Constitutions<br />
declaring that Masons "should never<br />
be thieves nor thieves' maintainers." (Cooke<br />
MS ., 1 . 916 .) <strong>The</strong> safety <strong>of</strong> the Institution<br />
requires that no evil-disposed member should<br />
be tolerated with impunity in bringing disgrace<br />
on the Craft . And, therefore, although<br />
it is a well-known maxim <strong>of</strong> the common lawnemo<br />
debet bis puniri pro uno delicto-that is,<br />
" that no one should be twice placed in peril <strong>of</strong><br />
punishment for the same crime," yet we must<br />
also remember that other and fundamental<br />
maxim-salus populi suprema lex-which<br />
may, in its application to Masonry, be well<br />
translated, " the well-being <strong>of</strong> the Order is<br />
the first great law ." To this everything else<br />
must yield ; and, therefore, if a member, having<br />
been accused <strong>of</strong> a heinous <strong>of</strong>fense and tried,<br />
shall, on his trial, for want <strong>of</strong> sufficient evidence,<br />
be acquitted, or, being convicted, shall,<br />
for the same reason, be punished by an inadequate<br />
penalty-and if he shall thus be permitted<br />
to remain in the Institution with the<br />
stigma <strong>of</strong> the crime upon him, "whereby the<br />
Craft comes to shame, ' then, if new and more<br />
sufficient evidence shall be subsequently discovered,<br />
it is just and right that a new trial<br />
shall be had, so that he may, on this newer<br />
evidence, receive that punishment which will<br />
vindicate the reputation <strong>of</strong> the Order. No<br />
technicalities <strong>of</strong> law, no plea <strong>of</strong> autrefois acquit<br />
nor mere verbal exception, should be allowed<br />
for the escape <strong>of</strong> a guilty member ; for so long<br />
as he lives m the Order, every man is subject<br />
to its discipline. A hundred wrongful ac uittals<br />
<strong>of</strong> a bad member, who still bears with<br />
the reproach <strong>of</strong> his evil life, can never discharge<br />
the Order from its paramount duty <strong>of</strong><br />
protecting its own good fame and removing<br />
the delinquent member from its fold . To this<br />
great dut y all private and individual rights<br />
and privileges must succumb, for the wellbeing<br />
<strong>of</strong> the Order is the first great law in<br />
Masonry.<br />
Acta Latomorum,ou Chronologie de 1'Histoire<br />
de la Franche-Maconnerie frangaise et<br />
etrangere, etc . That is : " <strong>The</strong> Acts <strong>of</strong> the<br />
Freemasons, or a chronological history <strong>of</strong><br />
French and Foreign <strong>Freemasonry</strong>, etc ." This<br />
work, written or compiled by Claude Antoine<br />
Thory, was publishedat Paris, in 2 vols ., 8vo,<br />
in 1815 . It contains the most remarkable<br />
facts in the history <strong>of</strong> the Institution from obscure<br />
times to the year 1814 ; the succession <strong>of</strong><br />
<strong>Grand</strong> Masters ; a nomenclature <strong>of</strong> rites, degrees,<br />
and secret associations in all the countries<br />
<strong>of</strong> the world ; a bibliography <strong>of</strong> the principal<br />
works on <strong>Freemasonry</strong> published since<br />
1723 ; and a supplement in which the author<br />
has collected a variety <strong>of</strong> rare and important<br />
<strong>Masonic</strong> documents . Of this work, which has<br />
never been translated into English, Lenning<br />
says (Encycl . der Freimaurerei) that it is,<br />
without dispute, the most scientific work on<br />
<strong>Freemasonry</strong> that French literature has ever
14 ACTING<br />
ADAM<br />
produced . It must, however, be confessed that<br />
in the historical portion Thory has committed<br />
many errors in respect to English and American<br />
<strong>Freemasonry</strong>, and therefore if ever translated,<br />
the work will require much emendation .<br />
(See Thory .)<br />
Acting <strong>Grand</strong> Master . <strong>The</strong> Duke <strong>of</strong> Cumberland<br />
(grandson <strong>of</strong> George II ., brother <strong>of</strong><br />
George III.) having in April, 1782, been<br />
elected <strong>Grand</strong> Master <strong>of</strong> England, it was resolved<br />
by the <strong>Grand</strong> Lodge " that whenever a<br />
prince <strong>of</strong> the blood did the society the honour<br />
to accept the <strong>of</strong>fice <strong>of</strong> <strong>Grand</strong> Master, he should<br />
be at liberty to nominate an peer <strong>of</strong> the<br />
realm to be the acting <strong>Grand</strong> Master ." (Constitutions<br />
<strong>of</strong> G. L, <strong>of</strong> England, ed. 1784, p. 341 .)<br />
<strong>The</strong> <strong>of</strong>ficer thus provided to be appointed was<br />
subsequently called in the Constitutions <strong>of</strong> the<br />
G. Lodge <strong>of</strong> England, ed . 1841, and is now<br />
called the Pro <strong>Grand</strong> Master .<br />
In the American system, the <strong>of</strong>ficer who performs<br />
the duties <strong>of</strong> <strong>Grand</strong> Master in case <strong>of</strong><br />
the removal, death, or inability <strong>of</strong> that <strong>of</strong>ficer,<br />
is known as the Acting <strong>Grand</strong> Master. For<br />
the regulations which prescribe the proper<br />
person to perform these duties see <strong>Grand</strong><br />
Master.<br />
Active Lodge. A Lodge is said to be active<br />
when it is neither dormant nor suspended, but<br />
regularly meets and is occupied in the labors<br />
<strong>of</strong> Masonry .<br />
Active Member . An active member <strong>of</strong><br />
a Lodge is one who, in contradistinction to an<br />
honorary member, assumes all the burdens <strong>of</strong><br />
membership, such as contributions, arrers<br />
and participation in its labors, and is invested<br />
with all the rights <strong>of</strong> membership, such as<br />
speaking, voting, and holding <strong>of</strong>fice .<br />
Actual Past Masters. This term is sometimes<br />
applied to those who have actually<br />
served as Master <strong>of</strong> a Craft Lodge in order to<br />
distinguish them from those who have been<br />
made " Virtual Past Masters," in Chapters<br />
<strong>of</strong> the United States, or "Past Masters <strong>of</strong> Arts<br />
and Sciences," in English Chapters, as a preliminary<br />
to receiving the Royal Arch degree .<br />
(See Past Master.)<br />
Adad. <strong>The</strong> name <strong>of</strong> the principal god<br />
among the Syrians, and who, as representing<br />
the sun, had, according to Macrobius (Saturnal,<br />
i., 23), an image surrounded b rays .<br />
Macrobius, however, is wrong, as Selden has<br />
shown (De Diis S ris, i ., 6), in confounding<br />
Adad with the Hebrew Ached, or one-a<br />
name, from its signification <strong>of</strong> unity, applied<br />
to the Great Architect <strong>of</strong> the Universe. <strong>The</strong><br />
error <strong>of</strong> Macrobius, however, has been perpetuated<br />
by the inventors <strong>of</strong> the high degrees <strong>of</strong><br />
Masonry who have incorporated Adad, as a<br />
name <strong>of</strong> (xod, among their significant words .<br />
Adam. <strong>The</strong> name <strong>of</strong> the first man. <strong>The</strong><br />
Hebrew word C"I$ ADaM, signifies man in<br />
a generic sense, the human species collectively,<br />
and is said to be derived from 1VIfi,<br />
ADaMaH, the ground, because the first man<br />
was made out <strong>of</strong> the dust <strong>of</strong> the earth, or from<br />
ADAM, to be red, in reference to his ruddy<br />
complexion . It is most probably in this collective<br />
sense, as the representative <strong>of</strong> the whole<br />
human race, and, therefore, the type <strong>of</strong> humanity,<br />
that the presiding <strong>of</strong>ficer in a Council <strong>of</strong><br />
Knights <strong>of</strong> the Sun the Twenty-eighth Degree<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite, is<br />
called Father Adam, and is occupied in the investigation<br />
<strong>of</strong> the great truths which so much<br />
concern the interests <strong>of</strong> the race . Adam, in<br />
that degree, is man seeking after divine truth .<br />
<strong>The</strong> Kabbalists and Talmudists have invented<br />
many things concerning the first Adam, none<br />
<strong>of</strong> which are, however, worthy <strong>of</strong> preservation .<br />
(See Knight <strong>of</strong> the Sun .)<br />
Adam . * <strong>The</strong> Entered Apprentice degree<br />
symbolizes the creation <strong>of</strong> man and his first<br />
perception <strong>of</strong> light. In the Elohist form <strong>of</strong> the<br />
Creation we read, " Elohim said, `Let us<br />
make man in our image, according to our likeness,<br />
and let him have dominion over the fishes<br />
<strong>of</strong> the sea, over the fowls <strong>of</strong> the air, over the<br />
cattle, and over all the earth, and over every<br />
reptile that creeps upon the earthl' And Elohim<br />
created man in his image ; in the image <strong>of</strong><br />
Elohim he created him ; male and female he<br />
created them. . . . AndYahvehElohimformed<br />
man <strong>of</strong> the dust <strong>of</strong> the ground, and breathed<br />
in his nostrils the breath <strong>of</strong> life, and man was<br />
made a living being ." Without giving more<br />
than a passing reference to the speculative<br />
origin and production <strong>of</strong> man and to his spontaneous<br />
generation (Principe Generateur)<br />
as set forth by the Egyptians, when we are told<br />
that " the fertilizing mud left by the Nile, and<br />
exposed to the vivifying action <strong>of</strong> heat induced<br />
by the sun's rays, brought forth germs which<br />
spring up as the bodies <strong>of</strong> men," accepted cosmogonies<br />
only will be hereinafter mentioned ;<br />
thus in that <strong>of</strong> Peru, the first man, created by<br />
the ivi Animated earth.; <strong>The</strong> calle ascaD" Mandans, one<br />
<strong>of</strong> the North American tribes relate that the<br />
Great Spirit molded two figures <strong>of</strong> clay,<br />
which he dried and animated with the breath<br />
<strong>of</strong> his mouth, one receiving the name <strong>of</strong> First<br />
Man, and the other that <strong>of</strong> Companion .<br />
Taeroa, the god <strong>of</strong> Tahiti, formed man <strong>of</strong> the<br />
red earth, say the inhabitants ; and so we<br />
might continue . But as Frangois Lenormant<br />
remarks in the Beginnings <strong>of</strong> History, let us<br />
confine ourselves to the cosmogony <strong>of</strong>fered by<br />
the sacred traditions <strong>of</strong> the great civilized<br />
nations <strong>of</strong> antiquity . " <strong>The</strong> Chaldeans call<br />
Adam the man whom the earth produced .<br />
And he lay without movement, without life,<br />
and without breath, just like an image <strong>of</strong> the<br />
heavenly Adam, until his soul had been given<br />
him by the latter." <strong>The</strong> cosmogonic account<br />
peculiar to Babylon, as given by Berossus,<br />
says : " Belos, seeing that the earth was uninhabited,<br />
though fertile, cut <strong>of</strong>f his own head,<br />
and the other gods, after kneading with earth<br />
the blood that flowed from it, formed men,<br />
who therefore are endowed with intelligence,<br />
and share in the divine thought," etc . <strong>The</strong><br />
term employed to designate " man " in his<br />
connection with his Creator, is admu, the<br />
Assyrian counterpart <strong>of</strong> the Hebrew Adam .<br />
(G . Smith, Chaldean Account <strong>of</strong> Genesis.)<br />
* This article is by C. T. McClenachan .
ADAM<br />
ADAR 15<br />
Lenormant further says, that the fragments <strong>of</strong><br />
Berossus give Adorns as the name <strong>of</strong> the first<br />
patriarch, and Adiuru has been discovered on<br />
the cuneiform inscriptions .<br />
Zoroaster makes the creation <strong>of</strong> man the<br />
voluntary act <strong>of</strong> a personal god, distinct from<br />
primordial matter, and his theory stands<br />
alone among the learned religions <strong>of</strong> the ancient<br />
world.<br />
According to Jewish tradition in the Targumim<br />
and the Talmud, as also to Moses Maimonides,<br />
Adam was created man and woman<br />
at the same time, having two faces, turned in<br />
two opposite directions, and that during a<br />
stupor the Creator, separated Havvah, his feminine<br />
half, from him, in order to make <strong>of</strong> her a<br />
distinct person . Thus were separated the primordial<br />
androgyn .<br />
With Shemites and Mohammedans Adam<br />
was symbolized in the Lingam, whilst with the<br />
Jews Seth was their Adam or Lingam, and successively<br />
Noah took the place <strong>of</strong> Seth, and so<br />
followed Abraham and Moses . <strong>The</strong> worship <strong>of</strong><br />
Adam as the God-like idea, succeeded by<br />
Seth, Noah, Abraham, and Moses, through<br />
the symbolism <strong>of</strong> pillars, monoliths, obelisks,<br />
or Matsebas (images), gave rise to other symbolic<br />
images, as where Noah was adored under<br />
the emblems <strong>of</strong> a man, ark, and serpent, signifying<br />
heat, fire, or passion .<br />
Upon the death <strong>of</strong> Adam, says traditional<br />
history, the pious Gregory declared that the<br />
" dead body should be kept above ground, till a<br />
fulness <strong>of</strong> time should come to commit it to<br />
the middle <strong>of</strong> the earth by a priest <strong>of</strong> the most<br />
high God ." This traditional prophecy was fulfilled,<br />
it is said, by the body <strong>of</strong> Adam having<br />
been preserved in a chest until about 1800<br />
B .c ., when "Melchizedek buried the body in<br />
Salem (formerly the name <strong>of</strong> Jerusalem),<br />
which might very well be the middle <strong>of</strong> the<br />
habitable world ."<br />
<strong>The</strong> Sethites used to say their prayers daily<br />
in the Ark before the body <strong>of</strong> Adam . J. G. R .<br />
Forlong, in his Rivers <strong>of</strong> Life, tells us that " It<br />
appears from both the Sabid Aben Batric and<br />
the Arabic Catena, that there existed the following<br />
`short litany, said to have been conceived<br />
by Noah .' <strong>The</strong>n follows the prayer <strong>of</strong><br />
Noah, which was used for so long a period by<br />
the Jewish Freemasons at the opening <strong>of</strong> the<br />
Lode :<br />
" 0 Lord, excellent art thou in thy truth,<br />
and there is nothing great in comparison <strong>of</strong><br />
thee . Look upon us with the eye <strong>of</strong> mercy and<br />
compassion . Deliver us from this deluge <strong>of</strong><br />
waters, and set our feet in a large room . By<br />
the sorrows <strong>of</strong> Adam, the first made man ;<br />
by the blood <strong>of</strong> Abel, thy holy one ; by the<br />
righteousness <strong>of</strong> Seth, in whom thou art well<br />
pleased ; number us not amongst those who<br />
have transgressed thy statutes, but take us<br />
into thy merciful care, for thou art our Deliverer,<br />
and thine is the praise for all the works <strong>of</strong><br />
thy hand for evermore. And the sons <strong>of</strong><br />
Noah said, Amen, Lord ."'<br />
<strong>The</strong> Master <strong>of</strong> the Lodge would omit the<br />
reference to the deluge and add the following<br />
to the prayer : 11 But grant, we beseech thee,<br />
that the ruler <strong>of</strong> this lodge may be endued<br />
with knowledge and wisdom to instruct us<br />
and explain his secret mysteries, as our holy<br />
brother Moses did (in his lodge) to Aaron, to<br />
Eleazar, and to Ithamar (the sons <strong>of</strong> Aaron),<br />
and the several elders <strong>of</strong> Israel ."<br />
Adam Hadmon. In the Kabbalistic doctrine,<br />
the name given to the first emanation<br />
from the Eternal Fountain . It signifies the<br />
first man, or the first production <strong>of</strong> divine<br />
ener*y, or the son <strong>of</strong> God, and to it the other<br />
and inferior emanations are subordinate .<br />
Adams, John Quincy, the sixth President<br />
<strong>of</strong> the United States, who served from 1825 to<br />
1829 . Mr . Adams, who has been very properly<br />
described as " a man <strong>of</strong> strong points and<br />
weak ones <strong>of</strong> vast reading and wonderful<br />
memory, oi great credulity and strong prejudices,"<br />
became notorious in the latter years <strong>of</strong><br />
his life for his virulent opposition to <strong>Freemasonry</strong><br />
. <strong>The</strong> writer already quoted, who had<br />
an excellent opportunity <strong>of</strong> seeing intimately<br />
the workings <strong>of</strong> the spirit <strong>of</strong> anti-Masonry,<br />
says <strong>of</strong> Mr . Adams : " He hated <strong>Freemasonry</strong>,<br />
as he did many other things, not from any<br />
harm that he had received from it orPersonally<br />
knew respecting it, but because his credulity<br />
had been wrought upon and his pr~e~judices<br />
excited against it by dishonest and selfish<br />
politicians, who were anxious, at any sacrifice<br />
to him, to avail themselves <strong>of</strong> the influence<br />
<strong>of</strong> his commanding talents and position<br />
in public life to sustain them in the disreputable<br />
work in which they were enlisted . In<br />
his weakness, he lent himself to them . He<br />
united his energies to theirs in an impracticable<br />
and unworthy cause ." (C . W. Moore,<br />
Freemasons' Mag ., vol . vii., p . 314 .) <strong>The</strong> result<br />
was a series <strong>of</strong> letters abusive <strong>of</strong> <strong>Freemasonry</strong>,<br />
directed to leading politicians, and published<br />
in the public journals from 1831 to 1833 . A<br />
year before his death they were collected and<br />
published under the title <strong>of</strong> Letters on the<br />
<strong>Masonic</strong> Institution, by John Quincy Adams .<br />
(Boston, 1847, 8vo, pp . 284 .) Some explanation<br />
<strong>of</strong> the cause <strong>of</strong> the virulence with which<br />
Mr . Adams attacked the <strong>Masonic</strong> Institution<br />
in these letters may be found in the followin g<br />
paragraph contained in an anti-<strong>Masonic</strong> work<br />
written by onHenry Gassett, and affixed to<br />
his Catalogue <strong>of</strong> Books on the <strong>Masonic</strong><br />
Institution . (Boston, 1852 .) "It had been<br />
asserted in a newspaper in Boston, edited by<br />
a <strong>Masonic</strong> dignitary, that John Q. Adams was<br />
a Mason . In answer to an inquiry from a person<br />
in New York State, whether he was so<br />
Mr. Adams replied that 'he was not, and<br />
never should be .' <strong>The</strong>se few words, undoubtedly,<br />
prevented his election a second time as<br />
President <strong>of</strong> the United States . His competitor,<br />
Andrew Jackson, a Freemason, was elected ."<br />
Whether the statement contained in the italicized<br />
words be true or not, is not the question.<br />
It is sufficient that Mr. Adams was led<br />
to believe it, and hence his ill-will to an association<br />
which had, as he sup posed, inflicted<br />
this political evil on him, and baked his ambitious<br />
views.<br />
Adar. Hebrew, TIN ; the sixth mgnth 9f
16 ADAREL<br />
ADDRESSES<br />
the civil and the twelfth <strong>of</strong> the ecclesiastical<br />
year <strong>of</strong> the Jews . It corresponds to a part <strong>of</strong><br />
February and <strong>of</strong> March.<br />
Adarel . Angel <strong>of</strong> Fire. Referred to in the<br />
Hermetic degree <strong>of</strong> Knight <strong>of</strong> the Sun. Probably<br />
from TItt, Adr, splendor, and Sit, El,<br />
God, i . e ., the splendor <strong>of</strong> God or Divine splendor<br />
.<br />
Addresses, <strong>Masonic</strong>. Dr . Oliver, speaking<br />
<strong>of</strong> the <strong>Masonic</strong> discourses which began to be<br />
published soon after the reorganization <strong>of</strong><br />
Masonry, in the commencement <strong>of</strong> the eighteenth<br />
century, and which he thinks were instigated<br />
by the attacks made on the Order, to<br />
which they were intended to be replies, says :<br />
" Charges and addresses were therefore delivered<br />
by, brethren in authority on the fundamental<br />
principles <strong>of</strong> the Order, and they were<br />
printed to show that its morality was sound,<br />
and not in the slightest degree repugnant to<br />
the precepts <strong>of</strong> our most holy religion . <strong>The</strong>se<br />
were <strong>of</strong> sufficient merit to insure a wide circulation<br />
among the Fraternity, from whence<br />
they spread into the world at large and<br />
proved decisive in fixing the credit <strong>of</strong> tie Institution<br />
for solemnities <strong>of</strong> character and a<br />
taste for serious and pr<strong>of</strong>itable investigations<br />
."<br />
<strong>The</strong>re can be no doubt that these addresses,<br />
periodically delivered and widely published,<br />
have continued to exert an excellent effect in<br />
behalf <strong>of</strong> the Institution, by explaining and<br />
defending the principles on which it is founded .<br />
<strong>The</strong> first <strong>Masonic</strong> address <strong>of</strong> which we have<br />
any notice was delivered on the 24th <strong>of</strong> June,<br />
1721, before the <strong>Grand</strong> Lodge <strong>of</strong> England, by<br />
the celebrated John <strong>The</strong>ophilus Desaguliers,<br />
LL.D . and F .R .S . <strong>The</strong> Book <strong>of</strong> Constitutions<br />
(ed . 1738, p. 113) under that date, says<br />
" Bro . Desaguliers made an eloquent oration<br />
about Masons and Masonry ." Dr . Oliver<br />
(Revelations <strong>of</strong> a Square, p . 22) states that<br />
this address was issued in a printed form, but<br />
no copy <strong>of</strong> it now remains-at least it has escaped<br />
the researches <strong>of</strong> the most diligent Mar<br />
sonic bibliographers .<br />
On the 20th <strong>of</strong> May, 1725, Martin Folkes,<br />
then Deputy <strong>Grand</strong> Master, delivered an address<br />
before the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
which is cited in the Freemason's Pocket Companion<br />
for 1759, but no entire copy <strong>of</strong> the address<br />
is now extant .<br />
<strong>The</strong> third <strong>Masonic</strong> address <strong>of</strong> which we have<br />
any knowledge is one entitled " A Speech delivered<br />
to the Worshipful and Ancient Society<br />
<strong>of</strong> Free and Accepted Masons, at a <strong>Grand</strong><br />
Lodge held at Merchants' Hall, in the city <strong>of</strong><br />
York, on St . John's Day Dec . 27, 1726, the<br />
Right Worshipful Charces Bathurst, Esq.,<br />
<strong>Grand</strong> Master . By the Junior <strong>Grand</strong> Warden .<br />
Olim meminisse juvabit . York: Printed by<br />
Thomas Gent, for the benefit <strong>of</strong> the Lodge . '<br />
<strong>The</strong> author was Francis Drake, M .D., F.R.S.,<br />
who was appointed Junior <strong>Grand</strong> Warden <strong>of</strong><br />
the <strong>Grand</strong> Lodge <strong>of</strong> All England at York on December<br />
27, 1725 . (See Drake, Francis .) <strong>The</strong><br />
first edition <strong>of</strong> the speech bears no date, but<br />
was probably issued in 1727, and it was again<br />
published at London in 1729, and a second<br />
London edition was published in 1734, which<br />
has been reprinted in Hughan's <strong>Masonic</strong><br />
Sketches and Reprints (American edition,<br />
p . 106) . This is, therefore, the earliest <strong>Masonic</strong><br />
address to which we have access . It<br />
contains a brief sketch <strong>of</strong> the history <strong>of</strong> Masonry,<br />
written as <strong>Masonic</strong> history was then<br />
written. It is, however, remarkable for advancing<br />
the claim <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> York<br />
to a superiority over that <strong>of</strong> London, and for<br />
containing a very early reference to the three<br />
degrees <strong>of</strong> Craft Masonry .<br />
<strong>The</strong> fourth <strong>Masonic</strong> address <strong>of</strong> whose existence<br />
we have any knowledge is " a Speech<br />
Deliver'd to the Worshipful Society <strong>of</strong> Free<br />
and Accepted Masons, at a Lodge, held at the<br />
Carpenters Arms in Silver-Street, Golden<br />
Square, the 31st <strong>of</strong> December, 1728. By the<br />
Right Worshipful Edw . Oakley, Architect,<br />
M .M ., late Provincial Senior <strong>Grand</strong> Warden<br />
in Carmarthen South Wales." This s eech<br />
was reprinted ~y Cole in his Ancient Constitutions<br />
at London in 1731 .<br />
America has the honor <strong>of</strong> presenting the<br />
next attempt at <strong>Masonic</strong> oratory . <strong>The</strong> fifth<br />
address, and the first American, which is extant,<br />
is one delivered in Boston, Mass . on<br />
June 24, 1734 . It is entitled "A :Dissertation<br />
upon Masonry, delivered to a Lodge<br />
in America, June 24th 1734 . Christ's Regm ."<br />
It was discovered by i3ro . C. W . Moore in the<br />
archives <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Massachusetts,<br />
and published by him in his magazine in 1849 .<br />
This address is well written, and <strong>of</strong> a symbolic<br />
character, as the author allegorizes the Lodge<br />
as a type <strong>of</strong> heaven.<br />
And, sixthly , we have " An Address made to<br />
the body <strong>of</strong> Free and Accepted Masons assembled<br />
at a Quarterly Communication, held<br />
near Temple Bar, December 11, 1735, by Martin<br />
Clare, Junior <strong>Grand</strong> Warden." Martin<br />
Clare was distinguished in his times as a<br />
Mason, and his address, which Dr. Oliver has<br />
inserted in his Golden Remains, has been considered<br />
<strong>of</strong> value enough to be translated into<br />
the French and German languages .<br />
Next, on March 21, 1737, the Chevalier<br />
Ramsay delivered an oration before the <strong>Grand</strong><br />
Lodge <strong>of</strong> France, in which he attributed the<br />
origin <strong>of</strong> <strong>Freemasonry</strong> to the Crusaders and<br />
traced an imaginary history <strong>of</strong> its course<br />
through Scotland and England into France .<br />
which was to become the center <strong>of</strong> the reformed<br />
Order. <strong>The</strong> best report <strong>of</strong> this speed<br />
is to be found in the Histoire &c . de la tr .<br />
ven. Confraternitk des F . M . &c. Traduit pa ;<br />
le Fr . de la Tierce. Francfort, 1742 ; and an<br />
English version <strong>of</strong> it is given in Gould's His.<br />
tory <strong>of</strong> <strong>Freemasonry</strong> (iii ., 84-9) . (See Ram-<br />
'say Ater this period, <strong>Masonic</strong> addresses rapidly<br />
multiplied, so that it would be impossible to<br />
record their titles or even the names <strong>of</strong> their<br />
authors .<br />
What Martial (i ., 17) says <strong>of</strong> his own apigrams,<br />
that some were good, some bad, and s<br />
great many middling, may with equal pro.<br />
priety and justice, be said <strong>of</strong> <strong>Masonic</strong> ad •<br />
dresses. Of the thousands that have been de
ADELPH<br />
ADJOURNMENT 17<br />
livered, many have been worth neither printing<br />
nor preservation .<br />
One thing, however is to be remarked : that<br />
within a few years the literary character <strong>of</strong><br />
these productions has greatly improved . Formerly,<br />
a <strong>Masonic</strong> address on some festal occasion<br />
<strong>of</strong> the Order was little more than a homily<br />
on brotherly love or some other <strong>Masonic</strong><br />
virtue . Often the orator was a clergyman, selected<br />
by the Lodge on account <strong>of</strong> his moral<br />
character or his pr<strong>of</strong>essional ability . <strong>The</strong>se<br />
clergymen were frequently among the youngest<br />
members <strong>of</strong> the Lodge, and men who had<br />
no opportunity to study the esoteric construction<br />
<strong>of</strong> Masonry. In such cases we will find<br />
that the addresses were generally neither more<br />
nor less than sermons under another name .<br />
<strong>The</strong>y contain excellent general axioms <strong>of</strong> conduct,<br />
and sometimes encomiums on the laudable<br />
design <strong>of</strong> our Institution . But we look in<br />
vain in them for any ideas which refer to the<br />
history or to the occult philosophy <strong>of</strong> Masonry<br />
. <strong>The</strong>y accept the definition that " <strong>Freemasonry</strong><br />
is a science <strong>of</strong> morality veiled in allegory<br />
and illustrated by symbols, ;' only in part .<br />
<strong>The</strong>y expatiate on the science <strong>of</strong> morality, but<br />
they say nothing <strong>of</strong> the symbols or the allegories<br />
. But, as has been already said, there<br />
has been an evident improvement within a few<br />
years, in America especially for the reform<br />
has not equally extended to 'England. Many<br />
<strong>of</strong> the addresses now delivered are <strong>of</strong> a higher<br />
order <strong>of</strong> <strong>Masonic</strong> literature . <strong>The</strong> subjects <strong>of</strong><br />
<strong>Masonic</strong> history, <strong>of</strong> the origin <strong>of</strong> the Institution,<br />
<strong>of</strong> its gradual development from an<br />
operative art to a speculative science, <strong>of</strong> its<br />
symbols, and <strong>of</strong> its peculiar features which<br />
distinguish it from all other associations, have<br />
been ably discussed in many recent <strong>Masonic</strong><br />
addresses, and thus have the efforts to entertain<br />
an audience for an hour become not only<br />
the means <strong>of</strong> interesting instruction to the<br />
hearers, but also valuable contributions to<br />
the literature <strong>of</strong> <strong>Freemasonry</strong> .<br />
It is in this way that <strong>Masonic</strong> addresses<br />
should be written. All platitudes and old<br />
truisms should be avoided ; sermonizing, which<br />
is good in its place, is out <strong>of</strong> place here . No one<br />
should undertake to deliver a <strong>Masonic</strong> address<br />
unless he knows something <strong>of</strong> the subject on<br />
which he is about to speak, and unless he is<br />
capable <strong>of</strong> saying what will make every Mason<br />
who hears him a wiser as well as a better man,<br />
or at least what will afford him the opportunity<br />
<strong>of</strong> becoming so .<br />
Adelph. From the Greek &E€XJs (a<br />
brother) . <strong>The</strong> first degree <strong>of</strong> the order <strong>of</strong> the<br />
Palladium (q v .) . Reghellini says that there<br />
exists in the <strong>Masonic</strong> archives <strong>of</strong> Douai the ritual<br />
<strong>of</strong> a <strong>Masonic</strong> Society, called Adelphs<br />
which has been communicated to the Grant<br />
Orient, but which he thinks is the same as the<br />
Primitive Rite <strong>of</strong> Narbonne .<br />
Adept. One fully skilled or well versed in<br />
any art; from the Latin word "Adeptus,"<br />
having obtained, because the Adept claimed to<br />
be in the possession <strong>of</strong> all the secrets <strong>of</strong> his<br />
peculiar mystery . <strong>The</strong> Alchemists or Hermetic<br />
philosophers assumi .d the title <strong>of</strong> Adepts .<br />
(See Alchemy.) Of the Hermetic Adepts, who<br />
were also sometimes called Rosicrucians,<br />
Spence thus writes, in 1740, to his mother-<br />
" Have you ever heard <strong>of</strong> the people called<br />
Adepts? <strong>The</strong>y are a set <strong>of</strong> philosophers supe.<br />
rior to whatever appeared among the Greeks<br />
and Romans . <strong>The</strong> three great points they drive<br />
at, are, to be free from poverty, distempers,<br />
and death ; and, if you believe them, they have<br />
found out one secret that is capable <strong>of</strong> freeing<br />
them from all three. <strong>The</strong>re are never more<br />
than twelve <strong>of</strong> these men in the whole world at<br />
a time ; and we have the happiness <strong>of</strong> having<br />
one <strong>of</strong> the twelve at this time in Turin . I am<br />
very well acquainted with him, and have <strong>of</strong>ten<br />
talked with him <strong>of</strong> their secrets, as far as he is<br />
allowed to talk to a common mortal <strong>of</strong> them ."<br />
(Spence's Letter to his Mother, in Singer's Anecdotes,<br />
p . 403 .) In a similar allusion to the<br />
possession <strong>of</strong> abstruse knowledge, the word is<br />
applied to some <strong>of</strong> the high degrees <strong>of</strong> Masonr<br />
.<br />
A ept, Prince. One <strong>of</strong> the names <strong>of</strong> the<br />
28th degree <strong>of</strong> the Ancient and Accepted Scottish<br />
Rite . (See Knight <strong>of</strong> the Sun .) It was<br />
the 23d degree <strong>of</strong> the System <strong>of</strong> the Chapter <strong>of</strong><br />
Emperors <strong>of</strong> the East and West <strong>of</strong> Clermont .<br />
Adept, the. A Hermetic degree <strong>of</strong> the collection<br />
<strong>of</strong> A . Viany (q. v.) . It is also the 4th<br />
degree <strong>of</strong> the Rite <strong>of</strong> Relaxed Observance, and<br />
the 1st <strong>of</strong> the high degrees <strong>of</strong> the Rite <strong>of</strong><br />
Elects <strong>of</strong> Truth . " It has much analogy,"<br />
says Thory "with the degree <strong>of</strong> Knight <strong>of</strong><br />
the Sun." it is also called " Chaos disentangled<br />
., '<br />
Adeptus Adoptatus . <strong>The</strong> 7th degree <strong>of</strong><br />
the Rite <strong>of</strong> Zinnendorf, consisting <strong>of</strong> a kind <strong>of</strong><br />
chemical and pharmaceutical instruction .<br />
Adeptus Coronatus . Called also Templar<br />
Master <strong>of</strong> the Key . <strong>The</strong> 7th degree <strong>of</strong> the<br />
Swedish Rite (q . v .) .<br />
Adeptus Exemptus. <strong>The</strong> 7th degree <strong>of</strong> the<br />
system adopted by those German Rosicrucians<br />
who were known as the " Gold and Rosenkreutzer,"<br />
or the Gold and Rosy Cross,<br />
and whom Lenning supposes to have been the<br />
first who engrafted Rosicrucianism on Masonry.<br />
Adhering Mason . Those Masons who,<br />
during the anti-<strong>Masonic</strong> excitement in America,<br />
on account <strong>of</strong> the supposed abduction<br />
<strong>of</strong> Morgan, refused to leave their Lodges and<br />
renounce Masonry were so called . <strong>The</strong>y<br />
embraced among their number some <strong>of</strong> the<br />
wisest, best, and most influential men <strong>of</strong> the<br />
ceAdjurnment. C. W . Moore (Freemasons'<br />
Mag., xii., p . 290) says : "We suppose it to be<br />
generally conceded that Lodges cannot properly<br />
be adjourned . It has been so decided<br />
by a large proportion <strong>of</strong> the <strong>Grand</strong> Lodges in<br />
America, and tacitly, at least, concurred in by<br />
all. We are not aware that there is a dissenting<br />
voice among them . It is, therefore,<br />
safe to assume that the settled policy is against<br />
adjournment ." <strong>The</strong> reason which he assigns<br />
for this rule, is that adjournment is a method<br />
used only in deliberative bodies, such as legislatures<br />
and courts, and as Lodges do not par-
18 ADMIRATION<br />
ADMONITION<br />
take <strong>of</strong> the character <strong>of</strong> either <strong>of</strong> these, adjournments<br />
are not applicable to them . <strong>The</strong><br />
rule which Bro. Moore lays down is undoubtedly<br />
correct, but the reason which he assigns<br />
for it is not sufficient . If a Lodge were permitted<br />
to adjourn by the vote <strong>of</strong> a majority <strong>of</strong><br />
its members, the control <strong>of</strong> the labor would be<br />
placed in their hands. But according to the<br />
whole spirit <strong>of</strong> the <strong>Masonic</strong> system, the Master<br />
alone controls and directs the hours <strong>of</strong> labor .<br />
In the 5th <strong>of</strong> the Old Charges, approved in<br />
1722, it is declared that " All Masons shall<br />
meekly receive their Wages without murmuring<br />
or mutiny, and not desert the Master till the<br />
Lord's work is fanish'd." Now as the Master<br />
alone can know when " the work is finished,"<br />
the selection <strong>of</strong> the time <strong>of</strong> 1"k must be<br />
vested in him. He is the sole judge <strong>of</strong> the<br />
proper period at which the labors <strong>of</strong> the Lodge<br />
should be terminated, and he may suspend<br />
business even in the middle <strong>of</strong> a debate, if he<br />
supposes that it is expedient to close the Lodge .<br />
Hence no motion for adjournment can ever be<br />
admitted in a <strong>Masonic</strong> Lodge . Such a motion<br />
would be an interference with the prerogative<br />
<strong>of</strong> the Master, and could not therefore be entertained.<br />
<strong>The</strong> Earl <strong>of</strong> Zetland, when <strong>Grand</strong> Master<br />
<strong>of</strong> En land, ruled on November 19, 1856, that<br />
a Loge has no power to adjourn except<br />
to the next regular day <strong>of</strong> meet* g . He said :<br />
" I may . . . say that Private Lodges are governed<br />
by much the same laws as <strong>Grand</strong> Lodges,<br />
and that no meeting <strong>of</strong> a Private Lodge can<br />
be adjourned ; but the Master <strong>of</strong> a Private<br />
Lodge may, and does, convene Lodges <strong>of</strong><br />
Emergency ." (Freemasons' Magazine, 1856,<br />
p 848 .<br />
This prerogative <strong>of</strong> opening and closing his<br />
Lodge is necessarily vested in the Master, because,<br />
by the nature <strong>of</strong> our Institution, he is<br />
responsible to the <strong>Grand</strong> Lodge for the good<br />
conduct <strong>of</strong> the body over which he presides .<br />
He is charged, in those questions to which he<br />
is required to give his assent at his installation,<br />
to hold the Landmarks in veneration, and<br />
to conform to every edict <strong>of</strong> the <strong>Grand</strong> Lodge ;<br />
and for any violation <strong>of</strong> the one or disobedience<br />
<strong>of</strong> the other by the Lodge, in his presence,<br />
he would be answerable to the supreme<br />
<strong>Masonic</strong> authority . Hence the necessity that<br />
an arbitrary power should be conferred upon<br />
him, by the exercise <strong>of</strong> which he may at any<br />
time be enabled to prevent the adoption <strong>of</strong><br />
resolutions, or the commission <strong>of</strong> any act<br />
which would be subversive <strong>of</strong>, or contrary to,<br />
those ancient laws and usages which he has<br />
sworn to maintain and preserve .<br />
Admiration, Sign <strong>of</strong> . A mode <strong>of</strong> recognition<br />
alluded to in the Most Excellent Master's<br />
Degree, or the Sixth <strong>of</strong> the American Rite. Its<br />
introduction in that place is referred to a Mar<br />
sonic legend in connection with the visit <strong>of</strong> the<br />
Queen <strong>of</strong> Sheba to King Solomon, which states<br />
that moved by the wide-spread reputation <strong>of</strong><br />
the lsraelitish monarch, she had repaired to<br />
Jerusalem to inspect the rn ignificent works <strong>of</strong><br />
which she had heard so many encomiums .<br />
Upon arriving there, and beholding for the<br />
first time the Temple, which glittered with<br />
gold, and which was so accurately adjusted<br />
in all its parts as to seem to be composed <strong>of</strong><br />
but a sine piece <strong>of</strong> marble, she raised her<br />
hands an eyes to heaven in an attitude <strong>of</strong><br />
admiration, and at the same time exclaimed,<br />
" Rabboni! " equivalent to saying, " A most<br />
excellent master hath done thisl " This action<br />
has since been perpetuated in the ceremonies<br />
<strong>of</strong> the degree <strong>of</strong> Most Excellent Master . <strong>The</strong><br />
legend is, however, no doubt apocryphal, and<br />
is really to be considered only as allegorical,<br />
like so many other <strong>of</strong> the legends <strong>of</strong> Masonry .<br />
(See Sheba, Queen.)<br />
Admission. Although the Old C es,<br />
approved in 1722, use the word adm as<br />
applicable to those who are initiated into the<br />
mysteries <strong>of</strong> <strong>Freemasonry</strong>, yet the General<br />
Regulations <strong>of</strong> 1721 employ the term admission<br />
in a sense different from that <strong>of</strong> initiation .<br />
By the word making they imply the reception<br />
<strong>of</strong> a pr<strong>of</strong>ane into the Order, but by admission<br />
they designate the election <strong>of</strong> a Mason into a<br />
Lge. Thus we find such expressions as these<br />
clearly indicating a difference in the meaning<br />
<strong>of</strong> the two words . In Reg . v.-" No man can<br />
be made or admitted a member <strong>of</strong> a particular<br />
Lodge ." In Reg . vi .-" But no man can be<br />
entered a brother in any particular Lodge, or<br />
admitted to be a member there<strong>of</strong> ." And more<br />
distinctly in Reg . viii .-" No set or number <strong>of</strong><br />
brethren shall withdraw or separate them .<br />
selves from the Lodge in which they were made<br />
brethren or were afterwards admitted members<br />
." This distinction has not always been<br />
rigidly preserved by recent writers ; but it is<br />
evident that, correctly speaking, we should<br />
always say <strong>of</strong> a pr<strong>of</strong>ane who has been initiated<br />
that he has been made a Mason, and <strong>of</strong> a<br />
Mason who has been affiliated with a Lodge,<br />
that he has been admitted a member . <strong>The</strong><br />
true definition <strong>of</strong> admission is, then, the reception<br />
<strong>of</strong> an unaffiliated brother into membership<br />
(See Affiliated Mason .)<br />
Admonition. According to the ethics <strong>of</strong><br />
<strong>Freemasonry</strong>, it is made a duty obligatory<br />
upon every member <strong>of</strong> the Order to conceal the<br />
faults <strong>of</strong> a brother, that is, not to blazon<br />
forth his errors and infirmities, to let them be<br />
learned by the world from some other tongue<br />
than his, and to admonish him <strong>of</strong> them in private<br />
. So there is another but a like duty or<br />
obligation, which instructs him to whisper<br />
good counsel in his brother's ear and to warn<br />
him <strong>of</strong> approaching danger . And this refers<br />
not more to the danger that is without and<br />
around him than to that which is within him ;<br />
not more to the peril that springs from the<br />
concealed foe who would waylay him and<br />
covertly injure him, than to that deeper peril<br />
<strong>of</strong> those faults and infirmities which lie within<br />
his own heart, and which, if not timely crushed<br />
by good and earnest resolution <strong>of</strong> amendment,<br />
will, like the ungrateful serpent in the fable,<br />
become warm with life only to sting the bosom<br />
that has nourished them.<br />
Admonition <strong>of</strong> a brother's fault is, then the<br />
duty <strong>of</strong> every Mason, and no true one wila, for<br />
either fear or favor, neglect its performance,
ADONAI<br />
ADONHIRAMITE 19<br />
But as the duty is <strong>Masonic</strong>, so is there a <strong>Masonic</strong><br />
way in which that duty should be discharged.<br />
We must admonish not with selfsufficient<br />
pride in our own reputed goodnessnot<br />
in imperious tones, as though we looked<br />
down in scorn upon the degraded <strong>of</strong>fendernot<br />
in language that, by its harshness, will<br />
wound rather than win, will irritate more than<br />
it will reform ; but with that persuasive gentleness<br />
that gains the heart-with the allsubdum'<br />
ginfluences <strong>of</strong> " mercy unrestrained "<br />
-with the magic might <strong>of</strong> love-with the language<br />
and the accents <strong>of</strong> affection, which mingle<br />
grave displeasure for the <strong>of</strong>fense with grief<br />
and pity for the <strong>of</strong>fender .<br />
This, and this alone, is <strong>Masonic</strong> admonition<br />
. I am not to rebuke my brother in anger,<br />
for I, too, have my faults, and I dare not draw<br />
around me the folds <strong>of</strong> my garment lest they<br />
should be polluted by my neighbor's touch ;<br />
but I am to admonish in private, not before<br />
the world, for that would degrade him ; and I<br />
am to warn him, perhaps from my own example,<br />
how vice ever should be followed by sorrow,<br />
for that goodly sorrow leads to repentance,<br />
and repentance to amendment, and<br />
amendment to joy .<br />
Adonal. In Hebrew, ,]`IN, being the plural<br />
<strong>of</strong> excellence for Adon, and signifying the<br />
Lord . <strong>The</strong> Jews, who reverently avoided the<br />
pronunciation <strong>of</strong> the sacred name JEHovAH,<br />
were accustomed, whenever that name occurred,<br />
to substitute for it the word Adonai in<br />
reading . As to the use <strong>of</strong> the plural form instead<br />
<strong>of</strong> the singular, the Rabbis Bay, " Every<br />
word indicative <strong>of</strong> dominion, though singular<br />
in meaning, is made plural in form ." This is<br />
called the " pluralie excellentiae ." <strong>The</strong> Talmudists<br />
also say (Buxtr<strong>of</strong>f, Lex. Talm .) that<br />
the tetragrammaton is called Shem hamphorash,<br />
the name that is explained, because it is<br />
explained, uttered, and set forth by the word<br />
Adonai. (See Jehovah and Shem Hamphorasch<br />
.) Adonai is used as a significant word<br />
in several <strong>of</strong> the high degrees <strong>of</strong> Masonry, and<br />
may almost always be considered as allusive<br />
to or symbolic <strong>of</strong> the True Word .<br />
Adonhiram . This has been adopted by the<br />
disciples <strong>of</strong> Adonhiramite Masonry as the<br />
fling <strong>of</strong> the name <strong>of</strong> the person known in<br />
.pture and in other <strong>Masonic</strong> systems as<br />
Adoniram (which see) . <strong>The</strong>y correctly derive<br />
the word from the Hebrew Adon and<br />
hiram, signifying the master who is exalted,<br />
which is the true meaning <strong>of</strong> Adoniram, the<br />
or h being omitted in the Hebrew by the coalescence<br />
<strong>of</strong> the two words . Hiram Abif has also<br />
sometimes been called Adonhiram, the Adon<br />
having been bestowed on him by Solomon, it is<br />
said, as a title <strong>of</strong> honor .<br />
Adonhiramite Masonry . Of the numerous<br />
controversies which arose from the middle to<br />
near the end <strong>of</strong> the eighteenth century on the<br />
Continent <strong>of</strong> Europe, and especially in France,<br />
among the students <strong>of</strong> <strong>Masonic</strong> philosophy,<br />
and which so frequently resulted in the invention<br />
<strong>of</strong> new degrees and the establishment<br />
<strong>of</strong> new rites, not the least prominent was that<br />
which related to the person and character <strong>of</strong><br />
the Temple Builder . <strong>The</strong> question, Who was<br />
the architect <strong>of</strong> King Solomon's Temple?<br />
was answered differently by different theorists,<br />
and each answer gave rise to a new system,<br />
a fact by no means surprising in those<br />
times, so fertile in the production <strong>of</strong> new <strong>Masonic</strong><br />
systems . <strong>The</strong> general theory was then,<br />
as it is now, that this architect was Hiram<br />
Abif, the widow's son, who had been sent to<br />
King Solomon by Hiram, King <strong>of</strong> Tyre, as a<br />
precious 'ift and " a curious and cunning<br />
workman .' this theory was sustained by the<br />
statements <strong>of</strong> the Jewish Scriptures, so far as<br />
they threw any light on the <strong>Masonic</strong> legend .<br />
It was the theory <strong>of</strong> the English Masons from<br />
the earliest times ; was enunciated as historically<br />
correct in the first edition <strong>of</strong> the Book<br />
<strong>of</strong> Constitutions, published in 1723 4p. 11) ;<br />
has continued ever since to be the opinion <strong>of</strong><br />
all English and American Masons ; and is, at<br />
this day, the only theory entertained by any<br />
Mason in the two countries who has a theory<br />
at all on the subject . This, therefore, is the<br />
orthodox faith <strong>of</strong> Masonry .<br />
But such was not the case in the last century<br />
on the Continent <strong>of</strong> Europe . At first<br />
the controversy arose not as to the man himself,<br />
but as to his proper appellation. All parties<br />
agreed that the architect <strong>of</strong> the Temple<br />
was that Hiram, the widow's son, who is described<br />
in the 1st Book <strong>of</strong> Kings, chapter vii .<br />
verses 13 and 14, and in the 2d Book oI<br />
Chronicles, chapter ii., verses 13 and 14, as<br />
having come out <strong>of</strong> Tyre with the other workmen<br />
<strong>of</strong> the Temple who had been sent by King<br />
Hiram to Solomon . But one party called him<br />
Hiram Abif, and the other, admitting that<br />
his original name was Hiram, supposed that<br />
in consequence <strong>of</strong> the skill he had displayed<br />
in the construction <strong>of</strong> the Temple, he had received<br />
the honorable affix <strong>of</strong> Adon, signifying<br />
Lord or Master, whence -his name became<br />
Adonhiram .<br />
<strong>The</strong>re was, however, at the Temple another<br />
Adoniram, <strong>of</strong> whom it will be necessary in<br />
passing to say a few words, for the better understanding<br />
<strong>of</strong> the present subject .<br />
<strong>The</strong> first notice that we have <strong>of</strong> this Adoniram<br />
in Scripture is in the 2d Book <strong>of</strong> Samuel<br />
chapter xx ., verse 24, where, in the abbreviated<br />
form <strong>of</strong> his name Adoram, he is said to have<br />
been "over the tribute " in the house <strong>of</strong> David ;<br />
or, as Gesenius translates it, " prefect over the<br />
tribute service," or, as we might say in modern<br />
phrase, principal collector <strong>of</strong> the taxes . Seven<br />
years afterward, we find him exercising the<br />
same <strong>of</strong>fice in the household <strong>of</strong> Solomon ; for it<br />
is said in 1 Kings iv . 6 that Adoniram, " the<br />
son <strong>of</strong> Abda, was over the tribute." And lastly,<br />
we hear <strong>of</strong> him still occu~pying the same station<br />
in the household <strong>of</strong> Zing Rehoboam, the<br />
successor <strong>of</strong> Solomon. Forty-seven years after<br />
he is first mentioned in the look <strong>of</strong> Samuel, he<br />
is stated under the name <strong>of</strong> Adoram (1 Kings<br />
xii . 18), or Hadoram (2 Chron . x. 18), to have<br />
been stoned to death, while in the discharge <strong>of</strong><br />
his duty, by the people, who were justly indignant<br />
at the oppressions <strong>of</strong> his master.<br />
<strong>The</strong> legends and traditions <strong>of</strong> Masonry
20 ADONHIRAMITE ADONHIRAMITE<br />
which connect this Adoniram with the Temple<br />
at Jerusalem derive their support from a single<br />
passage in the 1st Book <strong>of</strong> Kings (v . 14)<br />
where it is said that Solomon made a levy o'<br />
thirty thousand workmen from among the Israelites<br />
; that he sent these in courses <strong>of</strong> ten<br />
thousand a month to labor on Mount Lebanon,<br />
and that he placed Adoniram over these<br />
as their superintendent .<br />
<strong>The</strong> ritual-makers <strong>of</strong> France, who were not<br />
all Hebrew scholars, nor well versed in Biblical<br />
history, seem, at times, to have confounded<br />
two important personages, and to have lost all<br />
distinction between Hiram the Builder, who<br />
had been sent from the court <strong>of</strong> the King <strong>of</strong><br />
Tyre, and Adoniram, who had always been an<br />
<strong>of</strong>ficer in the court <strong>of</strong> King Solomon . And this<br />
error was extended and facilitated when they<br />
had prefixed the title Adon, that is to say,<br />
lord or master, to the name <strong>of</strong> the former,<br />
making him Adon Hiram, or the Lord Hiram .<br />
Thus, in the year 1744, one Louis Travenol<br />
published at Paris, under the pseudonym <strong>of</strong><br />
Leonard Gabanon, a work entitled Catechisme<br />
des Francs Masons, ou Le Secret des Masons in<br />
which he says : " Besides the cedars <strong>of</strong> Leianon,<br />
Hiram made a much more valuable gift to<br />
Solomon, in the person <strong>of</strong> Adonhiram, <strong>of</strong> his<br />
own race, the son <strong>of</strong> a widow <strong>of</strong> the tribe <strong>of</strong><br />
Naphtali . His father, who was named Hur,<br />
was an excellent architect and worker in metals<br />
. Solomon, knowing his virtues, his merit,<br />
and his talents, distinguished him by the most<br />
eminent position, intrusting to him the construction<br />
<strong>of</strong> the Temple and the superintendence<br />
<strong>of</strong> all the workmen ." (Recueil Precieux,<br />
p. 76 .)<br />
From the language <strong>of</strong> this extract, and from<br />
the reference in the title <strong>of</strong> the booktoAdoram,<br />
which we know was one <strong>of</strong> the names <strong>of</strong> Solomon's<br />
tax-collector, it is evident that the author<br />
<strong>of</strong> the catechism has confounded Hiram<br />
Abif, who came out <strong>of</strong> Tyre, with Adoniram,<br />
the son <strong>of</strong> Abda, who had always lived at Jerusalem<br />
; that is to say, with unpardonable ignorance<br />
<strong>of</strong> Scripture history and <strong>Masonic</strong> tradition,<br />
he has supposed the two to be one and<br />
the same person . Notwithstanding this literary<br />
blunder, the catechism became popular<br />
with many Masons <strong>of</strong> that day, and thus arose<br />
the first schism or error in relation to the<br />
legend <strong>of</strong> the Third Degree . In Solomon in<br />
all His Glory, an English exposure published<br />
in 1766, Adoniram takes the place <strong>of</strong> Hiram,<br />
but this work is a translation from a similar<br />
French one, and so it must not be argued that<br />
English Masons ever held this view .<br />
At length, other ritualists, seeing the inconsistency<br />
<strong>of</strong> referring the character <strong>of</strong> Hiram,<br />
the widow's son, to Adoniram the receiver <strong>of</strong><br />
Mount Lebanon, and that he speaks <strong>of</strong> Hiram,<br />
the widow's son, simply as a skilful artisan,<br />
especially in metals, who had only made all<br />
the mechanical works about the Temple according<br />
to the will <strong>of</strong> Solomon . (viii . 3 .) This<br />
apparent color <strong>of</strong> authority for their opinions<br />
was readily claimed by the Adoniramites, and<br />
hence one <strong>of</strong> their most prominent ritualists,<br />
Guillemain de St . Victor (Recueil Precieux<br />
de la Magonnerie Adonhiramite, pp . 77, 78),<br />
propounds their theory thus : " We all agree<br />
that the Master's degree is founded on the architect<br />
<strong>of</strong> the Temple. Now, Scripture says<br />
very positively, in the 14th verse <strong>of</strong> the 5th<br />
chapter <strong>of</strong> the 3d Book <strong>of</strong> Kings,* that the<br />
person was Adonhiram . Josephus and all the<br />
sacred writers say the same thing, and undoubtedly<br />
distinguish him from Hiram the<br />
Tyrian, the worker in metals . So that it is<br />
Adonhiram, then, whom we are bound to<br />
honor."<br />
<strong>The</strong>re were, therefore, in the eighteenth<br />
century, from about the middle to near the<br />
end <strong>of</strong> it, three schools among the <strong>Masonic</strong><br />
ritualists, the members <strong>of</strong> which were divided<br />
in opinion as to the proper identity <strong>of</strong> this<br />
Temple Builder :<br />
1 . Those who supposed him to be Hiram,<br />
the son <strong>of</strong> a widow <strong>of</strong> the tribe <strong>of</strong> Naphtali,<br />
whom the King <strong>of</strong> Tyre had sent to King Solomon,<br />
and whom they designated as Hiram<br />
Abif. This was the original and most popular<br />
school, and which we now suppose to have<br />
been the orthodox one .<br />
2. Those who believed this Hiram that came<br />
out <strong>of</strong> Tyre to have been the architect, but<br />
who supposed that, in consequence <strong>of</strong> his excellence<br />
<strong>of</strong> character, Solomon had bestowed<br />
upon him the appellation <strong>of</strong> Adon, " Lord " or<br />
" Master," calling him Adonhiram. As this<br />
theory was wholly unsustained by Scripture<br />
history or previous <strong>Masonic</strong> tradition, the<br />
school which supported it never became prominent<br />
or popular, and soon ceased to{ exist,<br />
although the error on which it is based is<br />
repeated at intervals in the blunder <strong>of</strong> some<br />
modern French ritualists .<br />
3 . Those who, treating this Hiram, the<br />
widow's son, as a subordinate and unimportant<br />
character, entirely ignored him in their<br />
ritual, and asserted that Adoram, or Adoniram,<br />
or Adonhiram, as the name was spelled<br />
by these ritualists, the son <strong>of</strong> Abda, the collector<br />
<strong>of</strong> tribute and the superintendent <strong>of</strong> the<br />
levy on Mount Lebanon, was the true architect<br />
<strong>of</strong> the Temple, and the one to whom all<br />
the legendary incidents <strong>of</strong> the Third Degree <strong>of</strong><br />
Masonry were to be referred . This school, in<br />
consequence <strong>of</strong> the boldness with which, unlike<br />
the second school, it refused all compromise<br />
with the orthodox party and assumed a<br />
wholly independent theory, became, for a<br />
time, a prominent schism in Masonry. Its<br />
disciples bestowed upon the believers in Hiram<br />
taxes, and the impossibility <strong>of</strong> t reconciling the<br />
discordant facts in the life <strong>of</strong> both, resolved to<br />
cut the Gordian knot by refusing any <strong>Masonic</strong><br />
position to the former, and making the latter,<br />
alone, the architect <strong>of</strong> the Temple. It cannot Abif the name <strong>of</strong><br />
be denied that Josephus (viii . 2) states that<br />
Adoniram, or, as he calls him, Adoram was,<br />
at the very beginning <strong>of</strong> the labor, placed over,<br />
the workmen who prepared the materials on called the 1st and 2d <strong>of</strong> Kings .<br />
Hiramite Masons, adopted<br />
as their own distinctive appellation that <strong>of</strong><br />
* In the LXX the two books <strong>of</strong> Samuel are
ADONHIRAMITE<br />
ADONIRAM 21<br />
Adonhiramites, and, having developed the system<br />
which they practised into a peculiar rite,<br />
called it Adonhiramite Masonry .<br />
Who was the original founder <strong>of</strong> the rite <strong>of</strong><br />
Adonhiramite Masonry, and at what precise<br />
time it was first established are questions<br />
that cannot now be answered with any certainty.<br />
Thory does not attempt to reply to<br />
either in his Nomenclature <strong>of</strong> Rites, where, if<br />
anything was known on the subject, we would<br />
be most likely to find it. Ragon, it is true, in<br />
his Orthodoxie Magonnique, attributes the rite<br />
to the Baron de Tschoudy . But as he also assigns<br />
the authorship <strong>of</strong> the Recueil Precieux<br />
(a work <strong>of</strong> which we shall directly speak more<br />
fully) to the same person, in which statement<br />
he is known to be mistaken, there can be but<br />
little doubt that he is wrong in the former as<br />
well as in the latter opinion . <strong>The</strong> Chevalier<br />
de Lussy, better known as the Baron de<br />
Tschoudy, was, it is true a distinguished ritualist<br />
. He founded the Order <strong>of</strong> the Blazing<br />
Star, and took an active part in the operations<br />
<strong>of</strong> the Council <strong>of</strong> Emperors <strong>of</strong> the East and<br />
West ; but we have met with no evidence, outside<br />
<strong>of</strong> Ragon's assertion, that he established or<br />
had anything to do with the Adonhiramite Rite .<br />
We are disposed to attribute the development<br />
into a settled system, if not the actual<br />
creation, <strong>of</strong> the rite <strong>of</strong> Adonbiramite Masonry<br />
to Louis Guillemain de St . Victor, who published<br />
at Paris, in the year 1781, a work entitled<br />
Recueil Precieux de la Magonnerie Adonhiramitet<br />
etc .<br />
As this volume contained only the ritual <strong>of</strong><br />
the first four degrees, it was followed, in 1785,<br />
by another, which . embraced the higher degrees<br />
<strong>of</strong> the rite . No one who peruses these<br />
volumes can fail to perceive that the author<br />
writes like one who has invented, or, at least,<br />
materially modified the rite which is the subject<br />
<strong>of</strong> his labors. At all events, this work furnishes<br />
the only authentic account that we possess<br />
<strong>of</strong> the organization <strong>of</strong> the Adonhiramite<br />
system <strong>of</strong> Masonry .<br />
<strong>The</strong> rite <strong>of</strong> Adonhiramite Masonry consisted<br />
<strong>of</strong> twelve degrees, which were as follows,<br />
the names being given in French as well<br />
as in English :<br />
1 . Ap rentice-Apprentif .<br />
2 . Fellow-Craft--Compagnon .<br />
3 . Master Mason-Maitre .<br />
4 . Perfect Master-Maitre Parfait.<br />
5 . Elect <strong>of</strong> Nine-Premier Elu, ou L'Elu<br />
des Neuf.<br />
6 . Elect <strong>of</strong> Perignan-Second Elu nomm6<br />
Elu de Plrignan .<br />
7 . Elect <strong>of</strong> Fifteen-Troisieme Elu nomme<br />
Elu des Quinze .<br />
8 . Minor Architect-Petit Architecte .<br />
9 . <strong>Grand</strong> Architect, or Scottish Fellow-<br />
Craft-grand Architecte, ou Compagnon Ecos-<br />
80is.<br />
10. Scottish Master-Maitre Ecossois .<br />
11 . Knight <strong>of</strong> the Sword, Knight <strong>of</strong> , the<br />
East, or <strong>of</strong> the Eagle-Chevalier de l'Epee<br />
surnommk Chevalier de l'Orient ou de l'Aigle .<br />
12. Knight <strong>of</strong> Rose Croix-Chevalier Rose<br />
Croix.<br />
This is the entire list <strong>of</strong> Adonhiramite degrees<br />
. Thory and Ragon have both erred in<br />
giving a thirteenth degree, namely, the Noachite,<br />
or Prussian Knight . <strong>The</strong>y have fallen<br />
into this mistake because Guillemain has inserted<br />
this degree at the end <strong>of</strong> his second<br />
volume, but simply as a <strong>Masonic</strong> curiosit ,<br />
having been translated, as he says, from the<br />
German by M . de Berage. It has no connection<br />
with the preceding series <strong>of</strong> degrees, and<br />
Guillemain positively declares that the Rose<br />
Croix is the ne plus ultra (2nde Ptie r p. 118),<br />
the summit and termination, <strong>of</strong> his rite .<br />
Of these twelve degrees, the first ten are occupied<br />
with the transactions <strong>of</strong> the first Temple<br />
; the eleventh with matters relating to the<br />
construction <strong>of</strong> the second Temple- and the<br />
twelfth with that Christian symlolism <strong>of</strong><br />
<strong>Freemasonry</strong> which is peculiar to the Rose<br />
Croix <strong>of</strong> every rite. All <strong>of</strong> the degrees have<br />
been borrowed from the Ancient and Accepted<br />
Rite, with slight modifications, which have<br />
seldom improved their character . On the<br />
whole, the extinction <strong>of</strong> the Adonhiramite Rite<br />
can scarcely be considered as a loss to Masonry<br />
.<br />
Before concluding, a few words may be said<br />
on the orthography <strong>of</strong> the title. As the rite<br />
derives its peculiar characteristic from the fact<br />
that it founds the Third Degree on the assumed<br />
legend that Adoniram, the son <strong>of</strong> Abda and<br />
the receiver <strong>of</strong> tribute, was the true architect<br />
<strong>of</strong> the Temple, and not Hiram, the widow's<br />
son, it should properly have been styled the<br />
Adoniramite Rite, and not the Adonhiramite;<br />
and so it would probably have been called if<br />
Guillemain, who gave it form, had been acquainted<br />
with the Hebrew language, for he<br />
would then have known that the name <strong>of</strong> his<br />
hero was Adoniram and not Adonhiram . <strong>The</strong><br />
term Adonhi ramite Masons should really have<br />
been applied to the second school described in<br />
this article whose disciples admitted that<br />
Hiram Abih was the architect <strong>of</strong> the Temple,<br />
but who supposed that Solomon had bestowed<br />
the prefix Adon upon him as a mark <strong>of</strong><br />
honor, calling him Adonhiram . But Guillemain<br />
having committed the blunder in the<br />
name <strong>of</strong> his Rite, it continued to be repeated<br />
by his successors, and it would perhaps now be<br />
inconvenient to correct the error . Ragon,<br />
however and a few other recent writers, have<br />
ventured to take this step, and in their works<br />
the system is called Adoniramite Masonry .<br />
Adontram. <strong>The</strong> first notice that we have <strong>of</strong><br />
Adoniram in Scripture is in the 2d Book <strong>of</strong><br />
Samuel (xx. 24), where, in the abbreviated<br />
form <strong>of</strong> his name Adoram, he is said to have<br />
been "over the tribute" in the house <strong>of</strong><br />
David, or, as Gesenius translates it, " prefect<br />
over the tribute service, tribute master," that<br />
is to say, in modern phrase, he was the chief<br />
receiver <strong>of</strong> the taxes . Clarke calls him "Chancellor<br />
<strong>of</strong> the Exchequer." Seven years afterward<br />
we find him exercising the same <strong>of</strong>fice<br />
in the household <strong>of</strong> Solomon, for it is said<br />
(1 Kings iv . 6) that "Adoniram the son <strong>of</strong> Abda<br />
was over the tribute." And lastly, we hear <strong>of</strong><br />
him still occupying the same station in the
22 ADONIRAM ADONIS<br />
household <strong>of</strong> King Rehoboam, the successor<br />
<strong>of</strong> Solomon . Forty-seven years after he is<br />
first mentioned in the Book <strong>of</strong> Samuel, he is<br />
stated under the name <strong>of</strong> Adoram (1 Kings<br />
xii . 18), or Hadoram (2 Chron . x. 18) to have<br />
been stoned to death, while in the discharge<br />
<strong>of</strong> his duty, by the people, who were justly<br />
indignant at the oppressions <strong>of</strong> his master .<br />
Although commentators have been at a loss<br />
to determine whether the tax-receiver under<br />
David, under Solomon and under Rehoboam<br />
was the same person, there seems to be no reason<br />
to doubt it ; for, as Kitto says, " It appears<br />
very unlikely that even two persons <strong>of</strong><br />
the same name should successively bear the<br />
same <strong>of</strong>fice, in an age when no example occurs<br />
<strong>of</strong> the father's game being given to his son .<br />
We find, also, that not more than forty-seven<br />
years elapse between the first and last mention<br />
<strong>of</strong> the Adoniram who was `over the tribute'<br />
; and as this, although a long term <strong>of</strong><br />
service, is not too long for one life, and as the<br />
person who held the <strong>of</strong>fice in the beginning <strong>of</strong><br />
Rehoboam's rei gn had served in it long enough<br />
to make himself odious to the people, it appears,<br />
on the whole, most probable that one<br />
and the same person is intended throughout ."<br />
(Encyc . Bib . Lit.)<br />
Adoniram plays an important r6le in the<br />
<strong>Masonic</strong> system, especially in the hi gh degrees,<br />
but the time <strong>of</strong> action in which he appears<br />
is confined to the period occupied in the<br />
construction <strong>of</strong> the Temple . <strong>The</strong> legends<br />
and traditions which connect him with that<br />
edifice derive their support from a single passage<br />
in the 1st Book <strong>of</strong> Kings (v. 14), where it<br />
is said that Solomon made a levy <strong>of</strong> thirty<br />
thousand workmen from among the Israelites ;<br />
that he sent these in courses <strong>of</strong> ten thousand a<br />
month to labor on Mount Lebanon, and that<br />
he placed Adoniram over these as their superintendent<br />
. From this brief statement the<br />
Adoniramite Masons have deduced the theory,<br />
as may be seen in the preceding article, that<br />
Adoniram was the architect <strong>of</strong> the Temple ;<br />
while the Hiramites, assi gning this important<br />
<strong>of</strong>fice to Hiram Abif, still believe that Adoniram<br />
occupied an important part in the construction<br />
<strong>of</strong> that edifice . He has been called<br />
" the first <strong>of</strong> the Fellow Crafts" ; is said in one<br />
tradition to have been the brother-in-law <strong>of</strong><br />
Hiram Abif, the latter having demanded <strong>of</strong><br />
Solomon the hand <strong>of</strong> Adoniram's sister in<br />
marriage ; and that the nuptials were honored<br />
by the kings <strong>of</strong> Israel and Tyre with a public<br />
celebration ; and another tradition, preserved<br />
in the Royal Master's degree, informs us that<br />
he was the one to whom the three <strong>Grand</strong> Masters<br />
had intended first to communicate that<br />
knowledge which they had reserved as a fitting<br />
reward to be bestowed upon all meritorious<br />
craftsmen at the completion <strong>of</strong> the Temple .<br />
It is scarcely necessary to say that these and<br />
many other Adoniramic legends, <strong>of</strong>ten fanciful,<br />
and without any historical authority,<br />
are but the outward clothing <strong>of</strong> abstruse sym- self and Venus .<br />
Adoniram, in Hebrew, compounded<br />
<strong>of</strong> j1K, ADON,Lord, and C1M, HiRaM, altitude,<br />
signifies the Lord <strong>of</strong> altitude. It is a word <strong>of</strong><br />
great importance, and frequently used among<br />
the sacred words <strong>of</strong> the high degrees in all the<br />
Rites .<br />
Adoniramite Masonry . See Adonhiramite<br />
Masonry .<br />
Adonis, Mysteries <strong>of</strong>. An investigation<br />
<strong>of</strong> the mysteries <strong>of</strong> Adonis peculiarly claims the<br />
attention <strong>of</strong> the <strong>Masonic</strong> student : first, because,<br />
in their symbolism and in their esoteric<br />
doctrine, the religious object for which they<br />
were instituted, and the mode in which that<br />
object is attained, the y bear a nearer analogical<br />
resemblance to the Institution <strong>of</strong> <strong>Freemasonry</strong><br />
than do any <strong>of</strong> the other mysteries or<br />
systems <strong>of</strong> initiation <strong>of</strong> the ancient world ; and,<br />
secondly, because their chief locality brings<br />
them into a very close connection with the<br />
early history and reputed origin <strong>of</strong> <strong>Freemasonry</strong>.<br />
For they were principally celebrated<br />
at Byblos, a city <strong>of</strong> Phoenicia, whose<br />
Scriptural name was Gebal, and whose inhabitants<br />
were the Giblites or Gebalites, who are<br />
referred to in the 1st Book <strong>of</strong> Kin,§s (chap . v .<br />
18) as being the" stone-squarers' employed<br />
by King Solomon in buildin g the Tem ple . See<br />
Gebal and Giblim . Hence there must have evidently<br />
been a very intimate connection, or at<br />
least certainly a very frequent intercommunication,<br />
between the workmen <strong>of</strong> the first Temple<br />
and the inhabitants <strong>of</strong> Byblos the seat <strong>of</strong><br />
the Adonisian mysteries, and the pace whence<br />
the worshipers <strong>of</strong> that rite were disseminated<br />
over other regions <strong>of</strong> country .<br />
<strong>The</strong>se historical circumstances invite us to<br />
an examination <strong>of</strong> the system <strong>of</strong> initiation<br />
which was practised at Byblos, because we<br />
may find in it something that was probably<br />
suggestive <strong>of</strong> the sy mbolic system <strong>of</strong> instruction<br />
which was subseq uently so prominent a<br />
feature in the system <strong>of</strong> <strong>Freemasonry</strong> .<br />
Let us first examine the myth on which the<br />
Adonisiac initiation was founded . <strong>The</strong> mythological<br />
legend <strong>of</strong> Adonis is, that he was the<br />
son <strong>of</strong> Myrrha and Cinyras, King <strong>of</strong> Cyprus .<br />
Adonis was possessed <strong>of</strong> such surpassing<br />
beauty, that Venus became enamored <strong>of</strong> him,<br />
and adopted him as her favorite . Subsequently<br />
Adonis, who was a great hunter, died<br />
from a wound inflicted by a wild boar on<br />
Mount Lebanon. Venus flew to the succor <strong>of</strong><br />
her favorite, but she came too late . Adonis<br />
was dead . On his descent to the infernal<br />
regions, Proserpine became, like Venus, so attracted<br />
by his beauty, that notwithstanding<br />
the entreaties <strong>of</strong> the goddess <strong>of</strong> love, she<br />
refused to restore him to earth . At length<br />
the prayers <strong>of</strong> the desponding Venus were<br />
listened to with favor by Jupiter, who reconciled<br />
the dispute between the two goddesses,<br />
and by whose decree Proserpine was compelled<br />
to consent that Adonis should spend<br />
six months <strong>of</strong> each year alternately with her-<br />
bola, some <strong>of</strong> which have been preserved, and This is the story on which the Greek poet<br />
others lost in the lapse <strong>of</strong> time and the igno-', Bion founded his exquisite idyll entitled the<br />
ranoe and corruptions <strong>of</strong> modern ritualists . 1 Epitaph <strong>of</strong> Adonis, the beginning <strong>of</strong> which has
ADONIS<br />
ADOPTION 28<br />
been thus rather inefficiently " cone into English<br />
" ;<br />
"I and the Loves Adonis dead deplore :<br />
<strong>The</strong> beautiful Adonis is indeed<br />
Departed, parted from us. Sleep no more<br />
In purple, Cypris! but in watchet weed,<br />
All wretched! beat thy breast and all aread-<br />
'Adonis is no more .' <strong>The</strong> Loves and I<br />
Lament him . 'Ohl her grief to see him bleed.<br />
Smitten by white tooth on whiter thigh,<br />
Out-breathing life's faint sigh upon the mountain<br />
high. ,, _<br />
It is evident that Bion referred the contest<br />
<strong>of</strong> Venus and Proserpine for Adonis to a period<br />
subsequent to his death, from the concluding<br />
lines, in which he says : " <strong>The</strong> Muses, too,<br />
lament the son <strong>of</strong> Cinyras, and invoke him in<br />
their song; but he does not heed them, not because<br />
he does not wish, but because Proserpine<br />
will not release him." This was, indeed,<br />
the favorite form <strong>of</strong> the myth, and on it was<br />
framed the symbolism <strong>of</strong> the ancient mystery .<br />
But there are other Grecian mythologues<br />
that relate the tale <strong>of</strong> Adonis differently . According<br />
to these, he was the product <strong>of</strong> the<br />
incestuous connection <strong>of</strong> Cinyras and his<br />
daughter Myrrha . Cinyras subsequently, on<br />
discovering the crime <strong>of</strong> his daughter, pursued<br />
her with a drawn sword, intending to kill her .<br />
Myrrha entreated the gods to make her invisible,<br />
and they changed her into a myrrh<br />
tree . Ten months after the myrrh tree<br />
opened, and the young Adonis was born .<br />
This is the form <strong>of</strong> the myth that has been<br />
adopted by Ovid, who g~ves it with all its moral<br />
horrors in the tenth book (298-559) <strong>of</strong> his<br />
Metamorphoses .<br />
Venus, who- was delighted with the extraordinary<br />
beauty <strong>of</strong> the boy, put him in a c<strong>of</strong>fer,<br />
unknown to all the gods, and gave him to Proserpine<br />
to keep and to nurture in the under<br />
world. But Proserpine had no sooner beheld<br />
him than she became enamored <strong>of</strong> him and<br />
refused when Venus applied for him, to surrender<br />
Lim to her rival . <strong>The</strong> subject was then<br />
referred to Jupiter, who decreed that Adonis<br />
should have one-third <strong>of</strong> the year to himself,<br />
should be another third with Venus, and the<br />
remainder <strong>of</strong> the time with Proserpina . Adonis<br />
gave his own portion to Venus, and lived happily<br />
with her till, having <strong>of</strong>fended Diana, 1<br />
was killed by a wild boar .<br />
<strong>The</strong> mythographer Pharnutus gives a still<br />
different sto and says that Adonis was the<br />
ry,<br />
grandson <strong>of</strong> Cmyras, and fled with his father,<br />
Amnion, into Egypt, whose people he civilized,<br />
taught them agriculture, and enacted many<br />
wise laws for their government . He subsequently<br />
passed over into Syria, and was<br />
woundd in the thigh by a wild boar while<br />
hunting on Mount Lebanon . His wife, Isis,<br />
or Astarte, and the people <strong>of</strong> Phoenicia and<br />
Egypt, supposing that the wound was mortal,<br />
pr<strong>of</strong>oundly deplored his death . But he afterward<br />
recovered and their grief was replaced<br />
by transports <strong>of</strong> joy. All the myths, it will be<br />
seen, agree in his actual or supposed death by<br />
violence, in the grief for his loss, in his recovery<br />
or restoration to life, and in the conse-<br />
quent joy thereon . And on these facts are<br />
founded the Adonisian mysteries which were<br />
established in his honor .<br />
While, therefore, we may grant the possibility<br />
that there was originally some connection<br />
between the Sabean worship <strong>of</strong> the sun<br />
and the celebration <strong>of</strong> the Adonisian festival,<br />
we cannot forget that these mysteries, in common<br />
with all the other sacred initiations <strong>of</strong> the<br />
ancient world, had been originally established<br />
to promulgate among the initiates the once<br />
hidden doctrine <strong>of</strong> a future life . <strong>The</strong> myth <strong>of</strong><br />
Adonis in Syria, like that <strong>of</strong> Osiris in Egypt, <strong>of</strong><br />
Atys in Samothrace, or <strong>of</strong> Dionysus in Greece,<br />
presented, symbolically, the two great ideas<br />
<strong>of</strong> decay and restoration : sometimes figured<br />
as darkness and light, sometimes as winter and<br />
summer, sometimes as death and life, but always<br />
maintaining, no matter what was the<br />
framework <strong>of</strong> the allegory, the inseparable<br />
ideas <strong>of</strong> something that was lost and afterward<br />
recovered, as its interpretation, and so<br />
teaching, as does <strong>Freemasonry</strong> at this day, by<br />
a similar system <strong>of</strong> allegorizing, that after the<br />
death <strong>of</strong> the body comes the eternal life <strong>of</strong> the<br />
soul. <strong>The</strong> inquiring Freemason will thus readily<br />
see the analogy in the symbolism that<br />
exists between Adonis in the mysteries <strong>of</strong> the<br />
Gebalites at Byblos and Hiram the Builder in<br />
his own institution .<br />
Adoption, <strong>Masonic</strong>. <strong>The</strong> adoption by<br />
the Lodge <strong>of</strong> the child <strong>of</strong> a Mason is practised,<br />
with peculiar ceremonies, in some <strong>of</strong> the<br />
French and German Lodges, and has been recently<br />
introduced, but not with the general<br />
approbation <strong>of</strong> the Craft into one or two<br />
Lodges <strong>of</strong> this country . Clavel, in his Histoire<br />
Pittoresque de la Franc-Maconnerie<br />
(p . 3d ed .), gives the following account <strong>of</strong><br />
the ceremonies <strong>of</strong> adoption.<br />
" It is a custom, in many Lodges, when the<br />
wife <strong>of</strong> a Mason is near the period <strong>of</strong> her confinement<br />
for the Hospitaller, if he is a physician,<br />
an~ if not, f or some other brother who is,<br />
to visit her, inquire after her health, in the<br />
name <strong>of</strong> the Lodge, and to <strong>of</strong>fer her his pr<strong>of</strong>essional<br />
services, and even pecuniary id if<br />
he thinks she needs it . Nine days ter the<br />
birth <strong>of</strong> her child, the Master and Wardens<br />
call upon her to congratulate her on the happy<br />
event . If the infant is a boy, a special communication<br />
<strong>of</strong> the Lodge is convened for the<br />
purpose <strong>of</strong> proceeding to its adoption . <strong>The</strong><br />
hall is decorated with flowers and foliage, and<br />
censers are prepared for burning incense .<br />
Before the commencement <strong>of</strong> labor, the child<br />
and its nurse are introduced into an anteroom .<br />
<strong>The</strong> Lodge is then opened, and the Wardens,<br />
who are to act as godfathers, repair to the infant<br />
at the head <strong>of</strong> a deputation <strong>of</strong> five brethren<br />
. <strong>The</strong> chief <strong>of</strong> the deputation, then addressing<br />
the nurse, exhorts her not only to<br />
watch over the health <strong>of</strong> the child that has<br />
been intrusted to her care, but also to cultivate<br />
his youthful intellect, and to instruct him<br />
with truthful and sensible conversation . <strong>The</strong><br />
child is then taken from the nurse, placed by<br />
its father upon a cushion, and carried by the<br />
deputation into the Lodge room . <strong>The</strong> pro-
24 ADOPTIVE<br />
ADOPTIVE<br />
cession advances beneath an arch <strong>of</strong> foliage to<br />
the pedestal <strong>of</strong> the east, where it stops .<br />
" ` Whom bring you here, my brethren? '<br />
says the Master to the godfathers .<br />
" ` <strong>The</strong> son <strong>of</strong> one <strong>of</strong> our brethren whom the<br />
Lodge is desirous <strong>of</strong> adopting,' is the reply <strong>of</strong><br />
the Senior Warden.<br />
" ` What are his names, and what <strong>Masonic</strong><br />
name will you give him? '<br />
" <strong>The</strong> Warden replies, adding to the baptismal<br />
and surname <strong>of</strong> the child a characteristic<br />
name, such as Truth, Devotion, Benevolence,<br />
or some other <strong>of</strong> a similar nature .<br />
" <strong>The</strong> Master then descends from his seat,<br />
approaches the louveteau or lewis (for such is<br />
the appellation given to the son <strong>of</strong> a Mason),<br />
and extending his hands over its head, <strong>of</strong>fers<br />
up a prayer that the child may render itself<br />
worthy <strong>of</strong> the love and care which the Lodge<br />
intends to bestow upon it . He then casts<br />
incense into the censers, and pronounces the<br />
Apprentice's obligation, which the godfathers<br />
repeat <strong>of</strong> ter him in the name <strong>of</strong> the louveteau .<br />
Afterwards he puts a white apron on the infant,<br />
roclaiming it to be the adopted child <strong>of</strong> the<br />
ge, and causes this proclamation to be<br />
received with the honors .<br />
"As soon as this ceremony has been performed,<br />
the Master returns to his seat, and<br />
having caused the Wardens with the child to<br />
be placed in front <strong>of</strong> the north column, he recounts<br />
to the former the duties which they<br />
have assumed as godfathers . After the Wardens<br />
have made a suitable response the deputation<br />
which had brought the chid into the<br />
Lodge room is again formed, carries it out,<br />
and restores it to its nurse in the anteroom .<br />
" <strong>The</strong> adoption <strong>of</strong> a louveteau binds all the<br />
members <strong>of</strong> the Lodge to watch over his education,<br />
and subsequently to aid him, if it be<br />
necessary, in establishing himself in life . A<br />
circumstantial account <strong>of</strong> the ceremony is<br />
drawn up, which having been signed by all the<br />
members is delivered to the father <strong>of</strong> the child .<br />
This document serves as a dispensation, which<br />
relieves him from the necessity <strong>of</strong> passing<br />
through the ordinary preliminary examinations<br />
when, at the proper age, he is desirous <strong>of</strong><br />
participating in the labors <strong>of</strong> Masonry . He is<br />
then only required to renew his obligations ."<br />
In the United States, the ceremony has<br />
been recently practised by a few Lodges, the<br />
earliest instance being that <strong>of</strong> Foyer Maconnique<br />
Lodge <strong>of</strong> New Orleans, in 1859 . <strong>The</strong><br />
Supreme Council for the Southern Jurisdiction<br />
Ancient and Accepted Scottish Rite, has<br />
published the ritual <strong>of</strong> <strong>Masonic</strong> Adoption for<br />
the use <strong>of</strong> the members <strong>of</strong> that rite. This<br />
ritual under the title <strong>of</strong> " Offices <strong>of</strong> <strong>Masonic</strong><br />
Baptism, Reception <strong>of</strong> a Louveteau and Adoption,"<br />
is a very beautiful one, and is the<br />
composition <strong>of</strong> Brother Albert Pike . It is<br />
scarcely necessary to say that the word Baptism<br />
there used has not the slightest reference<br />
to the Christian sacrament <strong>of</strong> the same name .<br />
(See Lewis .)<br />
Adoptive Masonry. An organization<br />
which bears a very imperfect resemblance to<br />
<strong>Freemasonry</strong> in its forms and ceremonies, and<br />
which was established in France for the initiation<br />
<strong>of</strong> females, has been called by the French<br />
" Magonnerie d'Adoption, " or Adoptive Masonry,<br />
and the societies in which the initiations<br />
take place have received the name <strong>of</strong> "Loges<br />
d'Adoption," or Adoptive Lodges . This appellation<br />
is derived from the fact that every<br />
female or Adoptive Lodge is obliged, by the<br />
regulations <strong>of</strong> the association to be, as it were,<br />
adopted by, and thus placed under the guardianship<br />
<strong>of</strong>, some regular Lodge <strong>of</strong> . Freemasons.<br />
As to the exact date which we are to assign<br />
for the first introduction <strong>of</strong> this system <strong>of</strong><br />
female Masonry, there have been several theories,<br />
some <strong>of</strong> which, undoubtedly, are wholly<br />
untenable, since they have been founded, as<br />
<strong>Masonic</strong> historical theories too <strong>of</strong>ten are, on an<br />
unwarrantable mixture <strong>of</strong> facts and fictions<strong>of</strong><br />
positive statements and problematic conjectures<br />
. Mons . J . S. Boubee, a distinguished<br />
French Mason, in his Etudes Maconniques,<br />
places the origin <strong>of</strong> Adoptive Masonry in the<br />
17th century, and ascribes its authorship to<br />
Queen Henrietta Maria, the widow <strong>of</strong> Charles<br />
I . <strong>of</strong> England; and he states that on her return<br />
to France, after the execution <strong>of</strong> her husband,<br />
she took pleasure in recounting the<br />
secret efforts made by the Freemasons <strong>of</strong><br />
England to restore her family to their position<br />
and to establish her son on the throne <strong>of</strong> his<br />
ancestors . This, it will be recollected, was<br />
once a prevalent theory, now exploded, <strong>of</strong> the<br />
origin <strong>of</strong> <strong>Freemasonry</strong>-that it was established<br />
by the Cavaliers, as a secret political organization,<br />
in the times <strong>of</strong> the English civil war between<br />
the king and the Parliament, and as an<br />
engine for the support <strong>of</strong> the former. M . Boubee<br />
adds that the queen made known to the<br />
ladies <strong>of</strong> 'her court, in her exile, the words and<br />
signs employed by her <strong>Masonic</strong> friends in<br />
England as their modes <strong>of</strong> recognition, and by<br />
this means instructed them in some <strong>of</strong> the<br />
mysteries <strong>of</strong> the Institution, <strong>of</strong> which, he says,<br />
she had been made the protectress after the<br />
death <strong>of</strong> the king . This theory is so full <strong>of</strong><br />
absurdity, and its statements so flatly contradicted<br />
by well-known historical facts, that<br />
we may at once reject it as wholly apocryphal .<br />
Others have claimed Russia as the birthplace<br />
<strong>of</strong> Adoptive Masonry ; but in assigning<br />
that country and the year 1712 as the place<br />
and time <strong>of</strong> its origin, they have undoubtedly<br />
confounded it with the chivalric Order <strong>of</strong><br />
Saint Catharine, which was instituted by the<br />
Czar, Peter the Great, in honor <strong>of</strong> the Czarina<br />
Catharine, and which, although at first it<br />
consisted <strong>of</strong> persons <strong>of</strong> both sexes, was<br />
subsequently confined exclusively to females .<br />
But the Order <strong>of</strong> Saint Catharine was in no<br />
manner connected with that <strong>of</strong> <strong>Freemasonry</strong> .<br />
It was simply a Russian order <strong>of</strong> female<br />
knighthood .<br />
<strong>The</strong> truth seems to be that the regular<br />
Lodges <strong>of</strong> Adoption owed their existence to<br />
those secret associations <strong>of</strong> men and women<br />
which sprang up in France before the middle<br />
<strong>of</strong> the 18th century, and which attempted<br />
in all <strong>of</strong> their organization, except the
ADOPTIVE ADOPTIVE 25<br />
admission <strong>of</strong> female members, to imitate the<br />
Institution <strong>of</strong> <strong>Freemasonry</strong> . Clavel, who, in<br />
his Histoire Pittoresque de la Franc-Magonnerie,<br />
an interesting but not always a trustworthy<br />
work, adopts this theory, says that<br />
female Masonry was instituted about the year<br />
1730) p . iii ., 3d ed .) ; that it made its first a<br />
pearance in France, and that it was evident<br />
a product <strong>of</strong> the French mind . No one will be<br />
disposed to doubt the truth <strong>of</strong> this last sentiment.<br />
<strong>The</strong> proverbial gallantry <strong>of</strong> the French<br />
Masons was most ready and willing to extend<br />
to women some <strong>of</strong> the blessings <strong>of</strong> that Institution,<br />
from which the churlishness, as they<br />
would call it, <strong>of</strong> their Anglo-Saxon brethren<br />
had excluded them.<br />
But the Masonry <strong>of</strong> Adoption did not at<br />
once and in its very beginning assume that peculiarly<br />
imitative form <strong>of</strong> <strong>Freemasonry</strong> which<br />
it subsequently presented, nor was it recognized<br />
as having any connection with our own<br />
Order until more than thirty years after its<br />
first establishment . Its progress was slow<br />
and gradual . In the course <strong>of</strong> this progress it<br />
affected various names and rituals, many <strong>of</strong><br />
which have not been handed down to us . It<br />
was evidently convivial and gallant in its nature,<br />
and at first seems to have been only an<br />
imitation <strong>of</strong> <strong>Freemasonry</strong>, inasmuch as that<br />
it was a secret society, having a form <strong>of</strong> initiation<br />
and modes <strong>of</strong> recognition . A specimen <strong>of</strong><br />
one or two <strong>of</strong> these secret female associations<br />
may not be uninteresting .<br />
One <strong>of</strong> the earliest <strong>of</strong> these societies was<br />
that which was established in the year 1743,<br />
at Paris, under the name <strong>of</strong> the " Ordee des<br />
Felicitaires,"which we might very appropriately<br />
translate as the " Order <strong>of</strong> Happy<br />
Folks ." <strong>The</strong> vocabulary and all the emblems<br />
<strong>of</strong> the order were nautical . <strong>The</strong> sisters<br />
made symbolically a voyage from the island <strong>of</strong><br />
Felicity, in ships navigated by the brethren .<br />
<strong>The</strong>re were four degrees, namely, those <strong>of</strong><br />
Cabin-boy, Captain, Commodore, and Vice-<br />
Admiral, and the <strong>Grand</strong> Master, or presiding<br />
<strong>of</strong>ficer, was called the Admiral . Out <strong>of</strong> this<br />
society there sprang in 1745 another, which<br />
was called the " Knights and Ladies <strong>of</strong> the<br />
Anchor," which is said to have been somewhat<br />
more refined in its character, although for the<br />
most part it preserved the same formulary <strong>of</strong><br />
reception.<br />
Two years afterward, in 1747, the Chevalier<br />
Beauchaine, a very zealous <strong>Masonic</strong> adventurer,<br />
and the Master for life <strong>of</strong> a Parisian<br />
Lodge, instituted an androgynous system<br />
under the name <strong>of</strong> the " Ordre des Fendeurs,"<br />
or the "Order <strong>of</strong> Wood-Cutters," whose ceremonies<br />
were borrowed from those <strong>of</strong> the wellknown<br />
political society <strong>of</strong> the Carbonari . All<br />
parts <strong>of</strong> the ritual had a reference to the sylvan<br />
vocation <strong>of</strong> wood-cutting, just as that <strong>of</strong> the<br />
Carbonari referred to coal-burning . <strong>The</strong><br />
rowed from the Carbonari . <strong>The</strong> reunions <strong>of</strong><br />
the " Wood-Cutters " enjoyed the prestige <strong>of</strong><br />
the highest fashion in Paris ; and the society<br />
became so popular that ladies and gentlemen<br />
<strong>of</strong> the highest distinction in France united<br />
with it, and membership was considered an<br />
honor which no rank, however exalted, need<br />
disdain . It was consequently succeeded by<br />
the institution <strong>of</strong> many other and similar androgynous<br />
societies, the very names <strong>of</strong> which it<br />
would be tedious to enumerate . (Clavel, pp .<br />
111, 112 .)<br />
Out <strong>of</strong> all these societies-which resembled<br />
<strong>Freemasonry</strong> only in their secrecy, their benevolence,<br />
and a sort <strong>of</strong> rude imitation <strong>of</strong> a<br />
symbolic ceremonial-at last arose the true<br />
Lodges <strong>of</strong> Adoption, which so far claimed a<br />
connection with and a dependence on Masonry<br />
as that Freemasons alone were admitted<br />
among their male members-a regulation<br />
which did not prevail in the earlier organizations<br />
.<br />
It was about the middle <strong>of</strong> the 18th century<br />
that the Lodges <strong>of</strong> Adoption began to<br />
attract attention in France, whence they<br />
speedily spread into other countries <strong>of</strong> Europe<br />
-into Germany, Poland, and even Russia ;<br />
England alone, always conservative to a fault,<br />
steadily refusing to take any cognizance <strong>of</strong><br />
them . <strong>The</strong> Masons, says Clavel (p . 112),<br />
embraced them with enthusiasm as a practicable<br />
means <strong>of</strong> giving to their wives and<br />
daughters some share <strong>of</strong> the pleasures which<br />
they themselves enjoyed in their mystical assemblies<br />
. And this, at least, may be said <strong>of</strong><br />
them, that they practised with commendable<br />
fidelity and diligence the greatest <strong>of</strong> the<br />
<strong>Masonic</strong> virtues, and that the banquets and<br />
balls which always formed an important part<br />
<strong>of</strong> their ceremonial were distinguished by<br />
numerous acts <strong>of</strong> charity.<br />
<strong>The</strong> first <strong>of</strong> these Lodges <strong>of</strong> which we have<br />
any notice was that established in Paris, in<br />
the year 1760, by the Count de Bernouville .<br />
Another was instituted at Nimeguen, in Holland,<br />
in 1774, over which the Prince <strong>of</strong> Waldeck<br />
and the Princess <strong>of</strong> Orange presided. In<br />
1775, the Lodge <strong>of</strong> Saint Antoine, at Paris,<br />
organized a dependent Lodge <strong>of</strong> Adoption <strong>of</strong><br />
which the Duchess <strong>of</strong> Bourbon was installed as<br />
<strong>Grand</strong> Mistress and the Duke <strong>of</strong> Chartres,<br />
then <strong>Grand</strong> Master <strong>of</strong> French Masonry, conducted<br />
the business. In 1777, there was an<br />
Adoptive Lodge <strong>of</strong> La Candeur, over which the<br />
Duchess <strong>of</strong> Bourbon presided, assisted by such<br />
noble ladies as the Duchess <strong>of</strong> Chartres, the<br />
Princess Lamballe, and the Marchioness de<br />
Genlis ; and we -hear <strong>of</strong> another *governed by<br />
Madame Helvetius, the wife <strong>of</strong> the illustrious<br />
philosopher ; so that it will be perceived that<br />
fashion, wealth, and literature combined to<br />
give splendor and influence to this new order<br />
<strong>of</strong> female Masonry .<br />
At first the <strong>Grand</strong> Orient <strong>of</strong> France appears<br />
to have been unfavorably disposed to these<br />
pseudo-<strong>Masonic</strong> and androgynous associations<br />
but at length they became so numerous<br />
place <strong>of</strong> meeting was called a wood-yard, and<br />
was supposed to be situated in a forest ; the<br />
presiding <strong>of</strong>ficer was styled PPre Maitre,<br />
which might be idiomatically interpreted as<br />
Goodman Master; and the members were and so popular that a persistence in opposite<br />
designated as cousins, a practise evidently bor- I tion would have evidently been impolitic, if it
26 ADOPTIVE<br />
ADOPTIVE<br />
did not actually threaten to be fatal to the<br />
interests and permanence <strong>of</strong> the <strong>Masonic</strong><br />
Institution. <strong>The</strong> <strong>Grand</strong> Orient, therefore,<br />
yielded its objections, and resolved to avail<br />
itself <strong>of</strong> that which it could not suppress . Accordingly,<br />
on the 10th <strong>of</strong> June, 1774, it issued<br />
an edict by which it assumed the protection<br />
and control <strong>of</strong> the Lodges <strong>of</strong> Adoption . Rules<br />
and regulations were provided for their government,<br />
among which were two : first, that no<br />
males except regular Freemasons should be<br />
permitted to attend them ; and, secondly,<br />
that each Lodge should be placed under the<br />
charge and held under the sanction <strong>of</strong> some<br />
regularly constituted Lodge <strong>of</strong> Masons, whose<br />
Master, or, in his absence, his deputy, should<br />
be the presiding <strong>of</strong>ficer, assisted by a female<br />
President or Mistress ; and such has since been<br />
the organization <strong>of</strong> all Lodges <strong>of</strong> Adoption .<br />
A Lodge <strong>of</strong> Adoption, under the regulations<br />
established in 1774, consists <strong>of</strong> the following<br />
<strong>of</strong>ficers : a <strong>Grand</strong> Master, a <strong>Grand</strong> Mistress,<br />
an Orator (dressed as a Capuchin), an Inspector,<br />
an Inspectress, a Male and Female<br />
Guardian, a Mistress <strong>of</strong> Ceremonies. All <strong>of</strong><br />
these <strong>of</strong>ficers wear a blue watered ribbon over<br />
the shoulder, to which is suspended a golden<br />
trowel, and all the brothers and sisters have<br />
aprons and white gloves .<br />
<strong>The</strong> Rite <strong>of</strong> Adoption consists <strong>of</strong> four degrees,<br />
whose names in French and English are<br />
as follows :<br />
1 . Apprentice, or Female Apprentice .<br />
2. Compagnone, or Craftswoman.<br />
3 . Mattresse, or Mistress .<br />
4. Parfaite Maconne, or Perfect Mason .<br />
It will be seen that the degrees <strong>of</strong> Adoption,<br />
in their names and their apparent reference to<br />
the gradations <strong>of</strong> employment in an operative<br />
art, are assimilated to those <strong>of</strong> legitimate <strong>Freemasonry</strong><br />
; but it is in those respects only that<br />
the resemblance holds good . In the details<br />
<strong>of</strong> the ritual there is a vast difference between<br />
the two Institutions .<br />
<strong>The</strong>re was a fifth degree added in 1817-by<br />
some modern writers called " Female elect "<br />
-Sublime Dame Ecossaise, or Sovereign Illustrious<br />
Dame Ecossaise ; but it seems to be a<br />
recent and not generally adopted innovation.<br />
At all events, it constituted no part <strong>of</strong> the<br />
ongm al Rite <strong>of</strong> Adoption .<br />
<strong>The</strong> first or Female Apprentice's degree, is<br />
simplp preliminary in its character, and is<br />
intended to prepare the candidate for the more<br />
important lessons which she is to receive in<br />
the succeeding degrees . She is presented<br />
with an apron and a pair <strong>of</strong> white kid gloves .<br />
<strong>The</strong> apron is given with the following charge,<br />
in which as in all the other ceremonies <strong>of</strong> the<br />
Order, le <strong>Masonic</strong> system <strong>of</strong> teaching by<br />
symbolism is followed :<br />
" Permit me to decorate you with this<br />
apron ; kings, princes, and the most illustrious<br />
princesses have esteemed, and will ever<br />
esteem it an honor to wear it, as being the symbol<br />
<strong>of</strong> virtue ."<br />
On receiving the gloves, the candidate is<br />
thus addressed :<br />
" <strong>The</strong> color <strong>of</strong> these gloves will admonish<br />
you that candor and truth are virtues inseparable<br />
from the character <strong>of</strong> a true Mason .<br />
Take your place among us, and be pleased to<br />
listen to the instructions which we are about<br />
to communicate to you."<br />
<strong>The</strong> following charge is then addressed to the<br />
members by the Orator :<br />
"MY DEAR SISTERS :-Nothing is better calculated<br />
to assure you <strong>of</strong> the high esteem our society<br />
entertains for you, than your admission as a member<br />
. <strong>The</strong> common herd, always unmannerly,<br />
full <strong>of</strong> the most ridiculous prejudices, has dared<br />
to spripkle on us the black poison <strong>of</strong> calumnybut<br />
what judgment could it form when deprived<br />
<strong>of</strong> the light <strong>of</strong> truth, and unable to feel all the<br />
blessings which result from its perfect knowledge?<br />
" You alone, my dear sisters, having been repulsed<br />
from our meetings, would have the right<br />
to think us unjust ; but with what satisfaction do<br />
you learn to-day that Masonry is the school <strong>of</strong><br />
propriety and <strong>of</strong> virtue, and that by its laws we<br />
restrain the weaknesses that degrade an honourable<br />
man, in order to return to your side more<br />
worthy <strong>of</strong> your confidence and <strong>of</strong> your sincerity .<br />
However whatever pleasure these sentiments<br />
have enabled us to taste, we have not been able<br />
to fill the void that your absence left in our midst ;<br />
and I confess, to your glory, that it was time to<br />
invite into our societies some sisters who, while<br />
rendering them more respectable will ever make<br />
<strong>of</strong> them pleasures and delights. We call our<br />
Lodges Temples <strong>of</strong> Virtue, because we endeavor<br />
to practise it. <strong>The</strong> mysteries which we celebrate<br />
therein are the grand art <strong>of</strong> conquering the<br />
passions and the oath that we take to reveal nothing<br />
is to prevent self-love and pride from entering<br />
at all into the good which we ought to do .<br />
"<strong>The</strong> beloved name <strong>of</strong> Adoption tells you sufficiently<br />
that we choose you to share the happiness<br />
that we enjoy, in cultivating honour and<br />
charity ; it is only after a careful examination<br />
that we have wished to share it with you, now<br />
that you know it we are convinced that the light<br />
<strong>of</strong> wisdom will illumine all the actions <strong>of</strong> your<br />
life, and that you will never forget that the more<br />
valuable things are the greater is the need to preserve<br />
them ; it is the principle <strong>of</strong> silence that we<br />
observe, it should be inviolable . May the God<br />
<strong>of</strong> the Universe who hears us vouchsafe to give<br />
us strength to render it so."<br />
It will be seen that throughout this char~<br />
there runs a vein <strong>of</strong> gallantry, which gives the<br />
true secret <strong>of</strong> the motives which led to the organization<br />
<strong>of</strong> the society, and which, however<br />
appropriate to a Lodge <strong>of</strong> Adoption, would<br />
scarcely be in place in a Lodge <strong>of</strong> the legitimate<br />
Order.<br />
In the second degree, or that <strong>of</strong> Compagnone,<br />
or "Craftswoman," corresponding to<br />
our Fellow-Craft, the Lodge is made the symbol<br />
<strong>of</strong> the Garden <strong>of</strong> Eden, and the candidate<br />
passes through a mimic representation <strong>of</strong> the<br />
temptation <strong>of</strong> Eve, the fatal effects <strong>of</strong> which,<br />
culminating in the deluge and the destruction<br />
<strong>of</strong> the human race, are impressed upon her in<br />
the lecture or catechism .<br />
Here we have a scenic representation <strong>of</strong> the<br />
circumstances connected with that event, as<br />
recorded in Genesis . <strong>The</strong> candidate plays the<br />
role <strong>of</strong> our common mother . In the center <strong>of</strong><br />
the Lodge, which represents the garden, is<br />
placed the tree <strong>of</strong> life, from which ruddy apples<br />
are suspended . <strong>The</strong> serpent, made with the-
ADOPTIVE<br />
ADOPTIVE 27<br />
atrical skill to represent a living reptile, embraces<br />
in its coils the trunk . An apple plucked<br />
from the tree is presented to the recipient, who<br />
is persuaded to eat it by the promise that thus<br />
alone can she prepare herself for receiving a<br />
knowledge <strong>of</strong> the sublime mysteries <strong>of</strong> <strong>Freemasonry</strong>.<br />
She receives the fruit from the<br />
tempter, but no sooner has she attempted to<br />
bite it, than she is startled by the sound <strong>of</strong><br />
thunder ; a curtain which has separated her<br />
from the members <strong>of</strong> the Lodge is suddenly<br />
withdrawn, and she is detected in the commission<br />
<strong>of</strong> the act <strong>of</strong> disobedience . She is sharply<br />
reprimanded by the Orator, who conducts her<br />
before the <strong>Grand</strong> Master . This dignitary<br />
reproaches her with her fault, but finally, with<br />
the consent <strong>of</strong> the brethren and sisters present,<br />
he pardons her in the merciful spirit <strong>of</strong><br />
the Institution, on the condition that she will<br />
take avow to extend hereafter the same clemency<br />
to the faults <strong>of</strong> others .<br />
All <strong>of</strong> this is allegorical and very pretty, and<br />
it cannot be denied that on the sensitive imaginations<br />
<strong>of</strong> females such ceremonies must produce<br />
a manifest impression . But it is needless<br />
to say that it is nothing like Masonry .<br />
<strong>The</strong>re is less ceremony, but more symbolism,<br />
in the third degree, or that <strong>of</strong> " Mistress."<br />
Here are introduced, as parts <strong>of</strong> the ceremony,<br />
the tower <strong>of</strong> Babel and the theological ladder<br />
<strong>of</strong> Jacob. Its rounds, however, differ from<br />
those peculiar to true Masonry, and are said<br />
to equal the virtues in number . <strong>The</strong> lecture<br />
,or catechism is very long, and contains some<br />
very good points in its explanations <strong>of</strong> the<br />
symbols <strong>of</strong> the degree . Thus, the tower <strong>of</strong><br />
Babel is said to signify the pride <strong>of</strong> man-its<br />
base, his folly-the stones <strong>of</strong> which it was<br />
composed, his passions-the cement which<br />
united them, the poison <strong>of</strong> discord-and its<br />
spiral form, the devious and crooked ways <strong>of</strong><br />
the human heart . In this manner there is an<br />
imitation, not <strong>of</strong> the letter and substance <strong>of</strong><br />
legitimate <strong>Freemasonry</strong>, for nothing can in<br />
these respects be more dissimilar, but <strong>of</strong> that<br />
mode <strong>of</strong> teaching by symbols and allegories<br />
which is its peculiar characteristic .<br />
<strong>The</strong> fourth degree, or that <strong>of</strong> " Perfect Mistress,"<br />
corresponds to no degree in legitimate<br />
Masonry. It is simply the summit <strong>of</strong> the Rite<br />
<strong>of</strong> Adoption, and hence is also called the " Degree<br />
<strong>of</strong> Perfection ." Although the Lodge, in<br />
this degree, is supposed to represent the Mosaic<br />
tabernacle in the wilderness, yet the ceremonies<br />
do not have the same reference . In one<br />
<strong>of</strong> them, however, the liberation, by the candidate,<br />
<strong>of</strong> a bird from the vase in which it had<br />
been confined is said to symbolize the liberation<br />
<strong>of</strong> man from the dominion <strong>of</strong> his passions<br />
; and thus a far-fetched reference is made<br />
to the liberation <strong>of</strong> the Jews from Egyptian<br />
bondage . On the whole, the ceremonies are<br />
very disconnected, but the lecture or catechism<br />
contains some excellent lessons . Especially<br />
does it furnish us with the <strong>of</strong>ficial definition<br />
<strong>of</strong> Adoptive Masonry, which is in these<br />
words :<br />
" It is a virtuous amusement by which we<br />
recall a part <strong>of</strong> the mysteries <strong>of</strong> our religion ;<br />
and the better to reconcile humanity with the<br />
knowledge <strong>of</strong> its Creator, after we have inculcated<br />
the duties <strong>of</strong> virtue, we deliver ourselves<br />
up to the sentiments <strong>of</strong> a pure and delightful<br />
friendship by enjoying in our Lodges the<br />
pleasures <strong>of</strong> society-pleasures which among<br />
us are always founded on reason, honor, and<br />
innocence ."<br />
Apt and appropriate description <strong>of</strong> an association,<br />
secret or otherwise <strong>of</strong> agreeable and<br />
virtuous well-bred men an~ women, but having<br />
not the slightest application to the design<br />
or form <strong>of</strong> true <strong>Freemasonry</strong> .<br />
Guillemain de St. Victor, the author <strong>of</strong><br />
Manuel des Franches-Maronnes, ou La Vraie<br />
Magonnerie d'Adoption (which forms the 3d<br />
part <strong>of</strong> the Recueil Precieux), who has given<br />
the best ritual <strong>of</strong> the Rite and from whom the<br />
preceding account has been taken, thus briefly<br />
sums up the objects <strong>of</strong> the Institution :<br />
<strong>The</strong> first degree contains only, as it ought,<br />
moral ideas <strong>of</strong> Masonry ; the second is the initiation<br />
into the first mysteries, commencing<br />
with the sin <strong>of</strong> Adam, and concluding with the<br />
Ark <strong>of</strong> Noah as the first favor which God<br />
granted to men ; the third and fourth are<br />
merely a series <strong>of</strong> types and figures drawn<br />
from the Holy Scriptures, by which we explain<br />
to the candidate the virtues which she ought to<br />
practise ." (P . 13, ed . 1785 .)<br />
<strong>The</strong> fourth degree, being the summit <strong>of</strong> the<br />
Rite <strong>of</strong> Adoption, is furnished with a "tablelodge,"<br />
or the ceremony <strong>of</strong> a banquet, which<br />
immediately succeeds the closing <strong>of</strong> the Lodge<br />
and 'which, <strong>of</strong> course, adds much to the social<br />
pleasure and nothing to the instructive character<br />
<strong>of</strong> the Rite . Here, also, there is a continued<br />
imitation <strong>of</strong> the ceremonies <strong>of</strong> the<br />
<strong>Masonic</strong> Institution as they are practised in<br />
France, where the ceremoniously conducted<br />
banquet, at which Masons only are present, is<br />
always an accompaniment <strong>of</strong> the Master's<br />
Lodge. Thus, as in the banquets <strong>of</strong> the regular<br />
Lodges <strong>of</strong> the French Rite, the members<br />
always use a symbolical language by which<br />
they designate the various implements <strong>of</strong> the<br />
table and the different articles <strong>of</strong> food and<br />
drink, calling, for instance, the knives<br />
" swords," the forks " pickaxes," the dishes<br />
"materials " and bread a "rough ashlar" ;<br />
so, in imitation <strong>of</strong> this custom, the Rite <strong>of</strong><br />
Adoption has established in its banquets a<br />
technical vocabulary, to be used only at the<br />
table . Thus the Lodge room is called " Eden,"<br />
the doors " barriers," the minutes a " ladder,"<br />
a wineglass is styled a " lamp," and its contents<br />
" oil"-water being " white oil " and<br />
wine " red oil ." To fill your glass is " to trim<br />
your lamp," to drink is " to extinguish your<br />
lamp," with many other eccentric expressions<br />
. f<br />
Much taste, and in some instances, magnificence,<br />
are displayed in the decorations <strong>of</strong><br />
the Lodge rooms <strong>of</strong> the Adoptive Rite . <strong>The</strong><br />
apartment is separated by curtains into different<br />
divisions, and contains ornaments and<br />
decorations which <strong>of</strong> course vary in the differ-<br />
* Clavel, Hist . Pitt ., p . 30. t Clavel, p. 34.
28 ADOPTIVE<br />
ADOPTIVE<br />
ent degrees . <strong>The</strong> orthodox <strong>Masonic</strong> idea that<br />
the Lodge is a symbol <strong>of</strong> the world is here retained,<br />
and the four sides <strong>of</strong> the hall are said<br />
to represent the four continents-the entrance<br />
being called " Europe," the right side " Africa,"<br />
the left "America," and the extremity,<br />
in which the <strong>Grand</strong> Master and <strong>Grand</strong> Mistress<br />
are seated, " Asia." <strong>The</strong>re are statues<br />
representing Wisdom, Prudence, Strength,<br />
Temperance, Honor, Charity, Justice, and<br />
Truth . <strong>The</strong> members are seated along the<br />
sides in two rows, the ladies occupying the<br />
front one, and the whole is rendered as beautiful<br />
and attractive as the taste can make it .*<br />
<strong>The</strong> Lodges <strong>of</strong> Adoption flourished greatly<br />
in France after their recognition by the <strong>Grand</strong><br />
Orient. <strong>The</strong> Duchess <strong>of</strong> Bourbon, who was the<br />
first that received the title <strong>of</strong> <strong>Grand</strong> Mistress,<br />
was installed with great pomp and splendor,<br />
in May, 1775, in the Lodge <strong>of</strong> St. Antoine, in<br />
Paris . She presided over the Adoptive Lodge<br />
Le Candeur until 1780, when it was dissolved .<br />
Attached to the celebrated Lodge <strong>of</strong> the Nine<br />
Sisters, which had so many distinguished men<br />
<strong>of</strong> letters among its members, was a Lodge <strong>of</strong><br />
Adoption bearing the same name, which in<br />
1778 held a meeting at the residence <strong>of</strong> Madame<br />
Helvetius in honor <strong>of</strong> Benjamin Franklin,<br />
then our ambassador at the . French court .<br />
During the reign <strong>of</strong> terror <strong>of</strong> the French Revolution,<br />
Lodges <strong>of</strong> Adoption, like everything<br />
that was gentle or humane, almost entirely<br />
disappeared . But with the accession <strong>of</strong> a<br />
regular government they were resuscitated,<br />
and the Empress Josephine presided at the<br />
meeting <strong>of</strong> one at Strasburg in the year 1805 .<br />
<strong>The</strong>y continued to flourish under the imperial<br />
dynasty, and although less popular, or less<br />
fashionable, under the Restoration, they subsequently<br />
recovered their popularity, and are<br />
still in existence in France .<br />
As interesting appendages to this article, it<br />
may not be improper to insert two accounts,<br />
one, <strong>of</strong> the installation <strong>of</strong> Madame Cesar<br />
Moreau, as <strong>Grand</strong> Mistress <strong>of</strong> Adoptive Masonry,<br />
in the Lodge connected with the regular<br />
Lodge La Jerusalem des Vallees Egyptiennes,<br />
on the 8th <strong>of</strong> July, 1854, and the other,<br />
<strong>of</strong> the reception <strong>of</strong> the celebrated Lady Morgan,<br />
in 1819, in the Lodge La Belle et Bonne, as<br />
described by her in her Diary.<br />
<strong>The</strong> account <strong>of</strong> the installation <strong>of</strong> Madame<br />
Moreau, which is abridged from the Franc-<br />
Mason, a Parisian periodical, is as follows :<br />
<strong>The</strong> fete was most interesting and admirably<br />
arranged. After the introduction in due<br />
form <strong>of</strong> a number <strong>of</strong> brethren and sisters the<br />
<strong>Grand</strong> Mistress elect was announced, and she<br />
entered, preceded by the five lights <strong>of</strong> the<br />
Lodge and escorted by the Inspectress, Depositress,<br />
Oratrix, and Mistress <strong>of</strong> Ceremonies.<br />
Mons . J. S . Boubee, the Master <strong>of</strong> the<br />
Lodge La Jerusalem des Vallees Egyptiennes,<br />
conducted her to the altar, where, having installed<br />
her into <strong>of</strong>fice and handed her a mallet<br />
as the symbol <strong>of</strong> authority, he addressed her<br />
in a copy <strong>of</strong> verses, whose merit will hardly<br />
* Reeueil Precieux, p. 24.<br />
claim for them a repetition . To this she made<br />
a suitable reply, and the Lodge then proceeded<br />
to the reception <strong>of</strong> a young lady, a part <strong>of</strong> the<br />
ceremony <strong>of</strong> which is thus described :<br />
" Of the various trials <strong>of</strong> virtue and fortitude<br />
to which she was subjected, there was one<br />
which made a deep impression, not only on<br />
the fair recipient, but on the whole assembled<br />
company . Four boxes were placed, one before<br />
each <strong>of</strong> the male <strong>of</strong>ficers ; the candidate was<br />
told to open them, which she did, and from the<br />
first and second drew faded flowers, and soiled<br />
ribbons and laces, which being placed in an<br />
open vessel were instantly consumed by fire,<br />
as an emblem <strong>of</strong> the brief duration <strong>of</strong> such<br />
objects ; from the third she drew an apron, a<br />
blue silk scarf, and a pair <strong>of</strong> gloves ; and from<br />
the fourth a basket containing the working<br />
tools in silver gilt . She was then conducted to<br />
the altar, where, on opening a fifth box, several<br />
birds which had been confined in it escaped,<br />
which was intended to teach her that<br />
liberty is a condition to which all men are<br />
entitled, and <strong>of</strong> which no one can be deprived<br />
without injustice . After having taken the<br />
vow, she was instructed in the modes <strong>of</strong> recognition,<br />
and having been clothed with the<br />
apron, scarf, and gloves, and presented with<br />
the implements <strong>of</strong> the Order, she received<br />
from the <strong>Grand</strong> Mistress an esoteric explanation<br />
<strong>of</strong> all these emblems and ceremonies .<br />
Addresses were subsequently delivered by the<br />
Orator and Oratrix, an ode was sung, the poor<br />
or alms box was handed round, and the labors<br />
<strong>of</strong> the Lodge were then closed ."<br />
Madame Moreau lived only six months to<br />
enjoy the honors <strong>of</strong> presiding <strong>of</strong>ficer <strong>of</strong> the<br />
Adoptive Rite, for she died <strong>of</strong> a pulmonary<br />
affection at an early age, on the 11th <strong>of</strong> the<br />
succeeding January.<br />
<strong>The</strong> Lodge <strong>of</strong> Adoption in which Lady<br />
Morgan received the degrees at Paris, in the<br />
year 1819, was called La Belle et Bonne . This<br />
was the pet name which long before had been<br />
bestowed by Voltaire on his favorite, the Marchioness<br />
de Villette,t under whose presidency<br />
and at whose residence in the Faubourg St .<br />
Germaine the Lodge was held, and hence the<br />
name with which all France, or at least all<br />
Paris, was familiarly acquainted as the popular<br />
designation <strong>of</strong> Madame de Villette.<br />
Lady Morgan, in her description <strong>of</strong> the<br />
<strong>Masonic</strong> fete, says that when she arrived at<br />
the Hotel la Villette, where the Lodge was<br />
held, she found a large concourse <strong>of</strong> distinguished<br />
persons ready to take part in the ceremonies.<br />
Among these were Prince Paul <strong>of</strong><br />
Wurtemberg the Count de Cases, elsewhere<br />
distinguished in Masonry, the celebrated<br />
Denon, the Bishop <strong>of</strong> Jerusalem, and the illustrious<br />
actor Talma . <strong>The</strong> business <strong>of</strong> the evening<br />
commenced with an installation <strong>of</strong> the<br />
<strong>of</strong>ficers <strong>of</strong> a sister Lodge, after which the<br />
candidates were admitted . Lady Morgan describes<br />
the arrangements as presenting when<br />
the doors were opened, a spectacle <strong>of</strong> great<br />
magnificence. A pr<strong>of</strong>usion <strong>of</strong> crimson and<br />
t Clavel, p . 114.
ADOPTIVE<br />
ADOPTIVE 29<br />
gold, marble busts, a decorated throne and<br />
altar, an abundance <strong>of</strong> flowers, and incense <strong>of</strong><br />
the finest odor which filled the air, gave to the<br />
whole a most dramatic and scenic effect .<br />
Music <strong>of</strong> the grandest character mingled its<br />
harmony with the mysteries <strong>of</strong> initiation,<br />
which lasted for two hours, and when the<br />
Lodge was closed there was an adjournment<br />
to the hall <strong>of</strong> refreshment, where the ball was<br />
opened by the <strong>Grand</strong> Mistress with Prince<br />
Paul <strong>of</strong> Wurtemberg. Lady Morgan, upon<br />
whose mind the ceremony appears to have<br />
made an impression, makes one remark worthy<br />
<strong>of</strong> consideration : " That so many women,"<br />
she says, " young and beautiful and worldly,<br />
should never have revealed the secret, is among<br />
the miracles which the much distrusted sex<br />
are capable <strong>of</strong> working." In fidelity to the<br />
vow <strong>of</strong> secrecy, the female Masons <strong>of</strong> the<br />
Adoptive Rite have proved themselves fully<br />
equal to their brethren <strong>of</strong> the legitimate Order .<br />
Notwithstanding that Adoptive Masonry<br />
has found an advocate in no less distinguished<br />
a writer than Chemin Dupontes, who, in the<br />
Encyclopedie Magonnique,* calls it " a luxury<br />
in Masonry, and a pleasant relaxation which<br />
cannot do any harm to the true mysteries<br />
which are practised by men alone," it has<br />
been very generally condemned by the most<br />
celebrated French, German, English, and<br />
American Masons .<br />
Gaedicke, in the Freimaurer Lexicon, speaks<br />
slightingly <strong>of</strong> it as established on insufficient<br />
grounds, and expresses his gratification that<br />
the system no longer exists in Germany .<br />
Thory, in his History <strong>of</strong> the Foundation <strong>of</strong><br />
the <strong>Grand</strong> Orient (p . 361), says that the introduction<br />
<strong>of</strong> Adoptive Lodges was a consequence<br />
<strong>of</strong> the relaxation <strong>of</strong> <strong>Masonic</strong> discipline ; and<br />
he asserts that the permitting <strong>of</strong> women to<br />
share in mysteries which should exclusively<br />
belong to men is not in accordance with the<br />
essential principles <strong>of</strong> the <strong>Masonic</strong> Order .<br />
<strong>The</strong> Abbd Robin, the author <strong>of</strong> an able work<br />
entitled Recherches sur les Initiations Ancients<br />
et Modernes, maintains (p. 15) that<br />
the custom <strong>of</strong> admitting women into <strong>Masonic</strong><br />
assemblies will perhaps be, at some<br />
future period, the cause <strong>of</strong> the decline <strong>of</strong><br />
Masonry in France. <strong>The</strong> prediction is not,<br />
however, likely to come to pass; for while<br />
legitimate Masonry has never been more popular<br />
or prosperous in France than it is at this<br />
day, it is the Lodges <strong>of</strong> Adoption that appear<br />
to have declined .<br />
Other writers in other countries have spoken<br />
in similar terms, so that it is beyond a doubt<br />
that the general sentiment <strong>of</strong> the Fraternity is<br />
against this system <strong>of</strong> female Masonry .<br />
Leaning is, however, more qualified in his<br />
condemnation, and says in his Encyclopadie<br />
der Freimaurerei, that wile leaving it undecided<br />
whether it is prudent to hold assemblies<br />
<strong>of</strong> women with ceremonies which are called<br />
<strong>Masonic</strong>, yet it is not to be denied that in<br />
these female Lodges a large amount <strong>of</strong> charity<br />
has been done .<br />
* Published in Paris in 4 vole., 1819-25.<br />
Adoptive Masonry has its literature, although<br />
neither dxtensive nor important, as it<br />
comprises only books <strong>of</strong> songs, addresses, and<br />
rituals . Of the latter the most valuable are :<br />
1 . La Magonnerie des Femmes, published in<br />
1775, and containing only the first three degrees,<br />
for such was the system when recognized<br />
by the <strong>Grand</strong> Orient <strong>of</strong> France in that<br />
year. 2. La Vraie Magonnerie d'Adoption,<br />
printed in 1787 . This work, which is by Guillemain<br />
de St. Victor, is perhaps the best that<br />
has been published on the subject <strong>of</strong> the Adoptive<br />
Rite, and is the first that introduces the<br />
Fourth Degree,<strong>of</strong> which Guillemainissupposed<br />
to have been the inventor, since all previous<br />
rituals include only the three degrees . 3 . Maconnerie<br />
d'Adoption pour les Femmes, contained<br />
in the second part <strong>of</strong> E . J. Chappron's<br />
Necessaire Maconnique, and printed at Paris<br />
in 1817 . This is valuable because it is the first<br />
ritual that contains the Fifth Degree. 4. La<br />
Franc-Maconnerie des Femmes . This work,<br />
which is by Charles Monselet, is <strong>of</strong> no value<br />
as a ritual, being simply a tale founded on<br />
circumstances connected with Adoptive Masonry<br />
.<br />
In Italy, the Carbonari, or " Wood-<br />
Burners," a secret political society, imitated<br />
the Freemasons <strong>of</strong> France in instituting an<br />
Adoptive Rite, attached to their own association.<br />
Hence, an Adoptive Lodge was founded<br />
at Naples in the beginning <strong>of</strong> this century,<br />
over which presided that friend <strong>of</strong> Masonry,<br />
Queen Caroline, the wife <strong>of</strong> Ferdinand II .<br />
<strong>The</strong> members were styled Giardiniere, or Female<br />
Gardeners ; and they called each other<br />
Cugine, or Female Cousins, in imitation <strong>of</strong> the<br />
Carbonari, who were recognized as Buoni<br />
Cugini, or Good Cousins . <strong>The</strong> Lodges <strong>of</strong><br />
Giardiniere flourished as long as the <strong>Grand</strong><br />
Lodge <strong>of</strong> Carbonari existed at Naples .<br />
Adoptive Masonry, American. <strong>The</strong><br />
Rite <strong>of</strong> Adoption as practised on the continent<br />
<strong>of</strong> Europe, and especially in France, has never<br />
been introduced into America . <strong>The</strong> system<br />
does not accord with the manners or habits <strong>of</strong><br />
the people, and undoubtedly never would become<br />
popular. But Rob . Morris attempted, in<br />
1855, to introduce an imitation <strong>of</strong> it, which he<br />
had invented, under the name <strong>of</strong> the " American<br />
Adoptive Rite ." It consisted <strong>of</strong> a ceremony<br />
<strong>of</strong> initiation, which was intended as a<br />
preliminary trial <strong>of</strong> the candidate, and <strong>of</strong> five<br />
degrees, named as follows : 1 . Jephthah's<br />
Daughter, or the daughter's degree . 2. Ruth,<br />
or the widow's degree . 3 . Esther or the wife's<br />
degree . 4. Martha, or the sisters degree . 5 .<br />
Electa, or the Christian Martyr's degree . <strong>The</strong><br />
whole assemblage <strong>of</strong> the five degrees was called<br />
the Eastern Star .<br />
<strong>The</strong> objects <strong>of</strong> this Rite, as expressed by<br />
the framer, were " to associate in one common<br />
bond the worthy wives, widows, daughters,<br />
and sisters <strong>of</strong> Freemasons, so as to make their<br />
adoptive privileges available for all the purposes<br />
contemplated in Masonry= to secure to<br />
them the advantages <strong>of</strong> their claim in a moral<br />
social, and charitable point <strong>of</strong> view, and<br />
from them the performance <strong>of</strong> corresponding
30 ADOPTIVE<br />
ADORATION<br />
duties." Hence, no females but those holding<br />
the above recited relations to Freemasons were<br />
eligible for admission . <strong>The</strong> male members<br />
were called " Protectors " ; the female, " Stellar<br />
" ; the reunions <strong>of</strong> these members were<br />
styled " Constellations " ; and the Rite was<br />
presided over and governed by a " Supreme<br />
Constellation." <strong>The</strong>re is some ingenuity and<br />
even beauty in many <strong>of</strong> the ceremonies, although<br />
it is by no means equal in this respect<br />
to the French Adoptive system . Much dissatisfaction<br />
was, however, expressed by the<br />
leading Masons <strong>of</strong> the country at the time <strong>of</strong><br />
its attempted organization ; and therefore,<br />
notwithstanding very strenuous efforts were<br />
made by its founder and his friends to establish<br />
it in some <strong>of</strong> the Western States, it was<br />
slow in winning popularity . It has, however,<br />
within a few years past, gained much growth<br />
under the name <strong>of</strong> " <strong>The</strong> Eastern Star."<br />
Bro . Albert Pike has also recently printed, for<br />
the use <strong>of</strong> Scottish Rite Masons, <strong>The</strong> Masonry<br />
<strong>of</strong> Adoption . It is in seven degrees, and is a<br />
translation from the French system, but<br />
greatly enlarged, and is far superior to the<br />
original .<br />
<strong>The</strong> last phase <strong>of</strong> this female Masonry to<br />
which our attention is directed is the system<br />
<strong>of</strong> androgynous degrees which are practised<br />
to some extent in the United States . This<br />
term " androgynous " is derived from two<br />
Greek words, Zdjp (21vipos), a man, and yvvi1,<br />
a woman, and it is equivalent to the English<br />
compound, masculo feminine . It is applied<br />
to those " side degrees " which are conferred<br />
on both males and females . <strong>The</strong> essential regulation<br />
prevailing in these degrees, is that<br />
they can be conferred only do Master Masons<br />
(and in some instances only on Royal Arch<br />
Masons) and on their female relatives, the<br />
peculiar relationship differing in the different<br />
degrees .<br />
Thus there is a degree generally called the<br />
" Mason's Wife," which can be conferred only<br />
on Master Masons, their wives, unmarried<br />
daughters and sisters, and their widowed<br />
mothers . Another degree, called the "Heroine<br />
<strong>of</strong> Jericho," is conferred only on the wives and<br />
daughters <strong>of</strong> Royal Arch Masons ; and the<br />
third, the only one that has much pretension<br />
<strong>of</strong> ceremony or ritual, is the " Good Samaritan,"<br />
whose privileges are confined to Royal<br />
Arch Masons and their wives .<br />
In some parts <strong>of</strong> the United States these<br />
degrees are very popular, while in other places<br />
they are never practised, and are strongly<br />
condemned as modern innovations . <strong>The</strong> fact<br />
is, that by their friends as well as their enemies<br />
these so-called degrees have been greatly<br />
misrepresented. When females are told that<br />
in receiving these degrees they are admitted<br />
into the <strong>Masonic</strong> Order, and are obtaining<br />
<strong>Masonic</strong> information, under the name <strong>of</strong><br />
" Ladies' Masonry," they are simply deceived .<br />
When a woman is informed that, by passing<br />
through the brief and unimpressive ceremony<br />
<strong>of</strong> any one <strong>of</strong> these degrees, she has become a<br />
Mason, the deception is still more gross and<br />
inexcusable . But it is true that every woman<br />
who is related by ties <strong>of</strong> consanguinity to a<br />
Master Mason is at all times and under all<br />
circumstances peculiarly entitled to <strong>Masonic</strong><br />
protection and assistance . Now, if the recipient<br />
<strong>of</strong> an androgynous degree is candidly<br />
instructed that, by the use <strong>of</strong> these degrees,<br />
the female relatives <strong>of</strong> Masons are put in possession<br />
<strong>of</strong> the means <strong>of</strong> making their claims<br />
known by what may be called a sort <strong>of</strong> oral<br />
testimony, which, unlike a written certificate,<br />
can be neither lost nor destroyed ; but that, by<br />
her initiation as a " Mason's Wife " or as a<br />
" Heroine <strong>of</strong> Jericho," she is brought no nearer<br />
to the inner portal <strong>of</strong> Masonry than she was<br />
before-if she is honestly told all this, then<br />
there can hardly be any harm, and there may<br />
be some good in these forms if prudently bestowed<br />
. But all attempts to make Masonry<br />
<strong>of</strong> them, and especially that anomalous thing<br />
called " Female Masonry," are reprehensible,<br />
and are well calculated to produce opposition<br />
among the well-informed and cautious members<br />
<strong>of</strong> the Fraternity .<br />
Adoptive Masonry, Egyptian . A system<br />
invented by Cagliostro . (See Cagliostro .)<br />
Adoration . <strong>The</strong> act <strong>of</strong> paying divine worship.<br />
<strong>The</strong> Latin word adorare is derived from<br />
ad, " to," and os, oris, " the mouth," and we<br />
thus etymologically learn that the primitive<br />
and most general method <strong>of</strong> adoration was by<br />
the application <strong>of</strong> the fingers to the mouth .<br />
Hence we read in Job (xxxi . 26) : " If I beheld<br />
the sun when it shined, or the moon walking<br />
in brightness, and my heart hath been secretly<br />
enticed, or my mouth hath kissed my hand, this<br />
also were an iniquity to be punished by the<br />
judges ; for I should have denied the God that<br />
is above ." Here the mouth kissing the hand is<br />
an equipollent expression to adoration, as if<br />
he had said, " If I have adored the sun or the<br />
moon." This mode <strong>of</strong> adoration is said to have<br />
originated among the Persians, who, as worshipers<br />
<strong>of</strong> the sun, always turned their faces<br />
to the east and kissed their hands to that luminary.<br />
<strong>The</strong> gesture was first used as a token <strong>of</strong><br />
respect to their monarchs, and was easily<br />
transferred to objects <strong>of</strong> worship. Other additional<br />
forms <strong>of</strong> adoration were used in various<br />
countries, but in almost all <strong>of</strong> them this<br />
reference to kissing was in some degree preserved<br />
. It is yet a practice <strong>of</strong> quite common<br />
usage for Orientals to kiss what they deem<br />
sacred or that which they wish to adore example,<br />
Wailing Place <strong>of</strong> the Jews at Jerusalem .<br />
<strong>The</strong> marble toes <strong>of</strong> the statue <strong>of</strong> St . Peter in<br />
the Cathedral <strong>of</strong> St . Peter's at Rome have been<br />
worn away by the kissings <strong>of</strong> Catholics and<br />
have been replaced by bronze . Among the ancient<br />
Romans the act <strong>of</strong> adoration was thus<br />
performed : <strong>The</strong> worshiper, having his head<br />
covered, applied his right hand to his lips,<br />
thumb erect, and the forefinger resting on-it,<br />
and then, bowing his head, he turned round<br />
from right to left . And hence Apuleius<br />
(Apolog.) uses the expression " to apply the<br />
hand to the lips," manum labris admovere, to<br />
express the act <strong>of</strong> adoration. <strong>The</strong> Grecian<br />
mode <strong>of</strong> adoration differed from the Roman in<br />
having the head uncovered, which practise
ADVANCED<br />
ADVANCEMENT 31<br />
was adopted by the Christians . <strong>The</strong> Oriental<br />
nations cover the head, but uncover the feet .<br />
<strong>The</strong>y also express the act <strong>of</strong> adoration by prostrating<br />
themselves on their faces and applying<br />
their foreheads to the ground . <strong>The</strong> ancient<br />
Jews adored by kneeling, sometimes by prostration<br />
<strong>of</strong> the whole body, and by kissing the<br />
hand . This act, therefore, <strong>of</strong> kissing the<br />
hand was an early and a very general symbol<br />
<strong>of</strong> adoration. But we must not be led into<br />
the error <strong>of</strong> supposing that a somewhat similar<br />
gesture used in some <strong>of</strong> the high degrees <strong>of</strong><br />
<strong>Freemasonry</strong> has any allusion to an act <strong>of</strong><br />
worship . It refers to that symbol <strong>of</strong> silence<br />
and secrecy which is figured in the statues <strong>of</strong><br />
Harpocrates, the god <strong>of</strong> silence . <strong>The</strong> <strong>Masonic</strong><br />
idea <strong>of</strong> adoration has been well depicted<br />
by the medieval Christian painters, who represented<br />
the act by angels prostrated before a<br />
luminous triangle .<br />
Advanced . This word has two technical<br />
meanings in Masonry .<br />
1 . We speak <strong>of</strong> a candidate as being advanced<br />
when he has passed from a lower to a<br />
higher degree ; as we say that a candidate is<br />
qualified for advancement from the Entered<br />
Apprentice's degree to that <strong>of</strong> a Fellow-Craft<br />
when he has made that " suitable pr<strong>of</strong>iciency<br />
in the former which, by the regulations <strong>of</strong> the<br />
Order, entitle him to receive the initiation into<br />
and the instructions <strong>of</strong> the latter ." And when<br />
the Apprentice has thus been promoted to the<br />
Second Degree he is said to have advanced in<br />
Masonry.<br />
2 . However, this use <strong>of</strong> the term is by no<br />
means universal, and the word is peculiarly<br />
applied to the initiation <strong>of</strong> a candidate into the<br />
Mark Degree, which is the fourth in the modification<br />
<strong>of</strong> the American Rite . <strong>The</strong> Master<br />
Mason is thus said to be " advanced to the<br />
honorary degree <strong>of</strong> a Mark Master," to indicate<br />
either that he has now been promoted one<br />
step beyond the degrees <strong>of</strong> Ancient Craft Masonry<br />
on his way to the Royal Arch, or to express<br />
the fact that he has been elevated from<br />
the common class <strong>of</strong> Fellow-Crafts to that<br />
higher and more select one which, according<br />
to the traditions <strong>of</strong> Masonry, constituted, at<br />
the first Temple, the class <strong>of</strong> Mark Masters .<br />
(See Mark Master.)<br />
Advancement Hurried . Nothing can be<br />
more certain than that the proper qualifications<br />
<strong>of</strong> a candidate for admission into the<br />
mysteries <strong>of</strong> <strong>Freemasonry</strong>, and the necessary<br />
pr<strong>of</strong>iciency <strong>of</strong> a Mason who seeks advancement<br />
to a higher degree, are the two great<br />
bulwarks which are to protect the purity and<br />
integrity <strong>of</strong> our Institution . Indeed, we know<br />
not which is the more hurtful-to admit an<br />
applicant who is unworthy, or to promote a<br />
candidate who is ignorant <strong>of</strong> his first lessons .<br />
<strong>The</strong> one affects the external, the other the internal<br />
character <strong>of</strong> the Institution. <strong>The</strong> one<br />
brings discredit upon the Order among the<br />
pr<strong>of</strong>ane, who already regard us, too <strong>of</strong>ten,<br />
with suspicion and dislike ; the other introduces<br />
ignorance and incapacity into our ranks,<br />
and dishonors the science <strong>of</strong> Masonry in our<br />
own eyes . <strong>The</strong> one covers our walls with im-<br />
perfect and worthless stones, which mar the<br />
outward beauty and impair the strength <strong>of</strong> our<br />
temple ; the other fills our interior apartments<br />
with confusion and disorder, and leaves the<br />
edifice, though externally strong, both inefficient<br />
and inappropriate for its destined uses .<br />
But, to the candidate himself, a too hurried<br />
advancement is <strong>of</strong>ten attended with the most<br />
disastrous effects . As in geometry, so in Masonry,<br />
there is no " royal road " to perfection .<br />
A knowledge <strong>of</strong> its principles and its science,<br />
and consequently an acquaintance with its<br />
beauties, can only be acquired by long and<br />
diligent study. To the careless observer it<br />
seldom <strong>of</strong>fers, at a hasty glance, much to attract<br />
his attention or secure his interest. <strong>The</strong><br />
gold must be deprived, by careful manipulation,<br />
<strong>of</strong> the dark and worthless ore which surrounds<br />
and envelops it, before its metallic<br />
luster and value can be seen and appreciated .<br />
Hence, the candidate who hurriedly passes<br />
through his degrees without a due examination<br />
<strong>of</strong> the moral and intellectual purposes <strong>of</strong><br />
each, arrives at the summit <strong>of</strong> our edifice without<br />
a due and necessary appreciation <strong>of</strong> the<br />
general symmetry and connection that pervade<br />
the whole system . <strong>The</strong> candidate, thus<br />
hurried through the elements <strong>of</strong> our science,<br />
and unprepared, by a knowledge <strong>of</strong> its fundamental<br />
principles, for the reception and comprehension<br />
<strong>of</strong> the corollaries which are to be<br />
deduced from them, is apt to view the whole<br />
system as " a rude and indigested mass " <strong>of</strong><br />
frivolous ceremonies and puerile conceits,<br />
whose intrinsic value will not adequately pay<br />
him for the time, the trouble, and expense that<br />
he has incurred in his forced initiation . To<br />
him, Masonry is as incomprehensible as was<br />
the veiled statue <strong>of</strong> Isis to its blind worshipers,<br />
and he becomes, in consequence, either a<br />
useless drone in our hive, or speedily retires in<br />
disgust from all participation in our labors .<br />
But the candidate who by slow and painful<br />
steps has proceeded through each apartment<br />
<strong>of</strong> our mystic Temple, from its porch to its<br />
sanctuary, pausing in his progress to admire<br />
the beauties and to study the uses <strong>of</strong> each<br />
learning, as he advances, " line upon line, ands<br />
precept upon precept," is gradually and almost<br />
imperceptibly imbued with so much<br />
admiration <strong>of</strong> the Institution, so much love<br />
for its principles, so much just appreciation <strong>of</strong><br />
its design as a conservator <strong>of</strong> divine truth, and<br />
an agent <strong>of</strong> human civilization, that he is inclined,<br />
on beholding, at last, the whole beauty<br />
<strong>of</strong> the finished building, to exclaim, as did the<br />
wondering Queen <strong>of</strong> Sheba : " A Most Excellent<br />
Master must have done all this!"<br />
<strong>The</strong> usage in many jurisdictions <strong>of</strong> the<br />
United States, when the question is asked in<br />
the ritual whether the candidate has made<br />
suitable pr<strong>of</strong>iciency in his preceding degree, is<br />
to reply, " Such as time and circumstances<br />
would permit ." We have no doubt that this<br />
was an innovation originally invented to evade<br />
the law, which has always required a due pr<strong>of</strong>iciency.<br />
To such a question no other answer<br />
ought to be given than the positive and unequivocal<br />
one that "he has ." Neither "time
32 ADVANCEMENT<br />
ADVANCEMENT<br />
nor circumstances " should be permitted to<br />
interfere with his attainment <strong>of</strong> the necessary<br />
knowledge, nor excuse its absence . This, with<br />
the wholesome rule, very generally existing,<br />
which requires an interval between the conferring<br />
<strong>of</strong> the degrees, would go far to remedy<br />
the evil <strong>of</strong> too hurried and unqualified advancement,<br />
<strong>of</strong> which all intelligent Masons<br />
are now complaining .<br />
After these views <strong>of</strong> the necessity <strong>of</strong> a careful<br />
examination <strong>of</strong> the claims <strong>of</strong> a candidate<br />
for advancement in Masonry, and the necessity,<br />
for his own good as well as that <strong>of</strong> the<br />
Order, that each one should fully prepare himself<br />
for this promotion, it is proper that we<br />
should next inquire into the laws <strong>of</strong> Masonry,<br />
by which the wisdom and experience <strong>of</strong> our<br />
predecessors have thought proper to guard as<br />
well the rights <strong>of</strong> those who claim advancement<br />
as the interests <strong>of</strong> the Lodge which is<br />
called upon to grant it . This subject has been<br />
so fully treated in <strong>Mackey</strong>'s Text Book <strong>of</strong> <strong>Masonic</strong><br />
Jurisprudence (b . iii ., ch . i., p. 165 et<br />
seq.) that we shall not hesitate to incorporate<br />
the views in that work into the present article .<br />
<strong>The</strong> subject <strong>of</strong> the petition <strong>of</strong> a candidate<br />
for advancement involves three questions <strong>of</strong><br />
great importance : First, how soon, after receiving<br />
the First Degree, can he apply for the<br />
Second? Secondly, what number <strong>of</strong> black balls<br />
is necessary to constitute a rejection? And<br />
thirdly, what time must elapse, after a first<br />
rejection, before the Apprentice can renew his<br />
application for advancement?<br />
1. How soon, after receiving a former degree,<br />
can a candidate apply for advancement to the<br />
next? <strong>The</strong> necessity <strong>of</strong> a full comprehension<br />
<strong>of</strong> the mysteries <strong>of</strong> one degree, before any attempt<br />
is made to acquire those <strong>of</strong> a second,<br />
seems to have been thoroughly appreciated<br />
from the earliest times ; thus the 13th Article<br />
in the Regius MS ., which is the oldest <strong>Masonic</strong><br />
document now extant, provides that " if the<br />
master a prentice have, he shall teach him<br />
thoroughly and tell him measurable points,<br />
that he may know the craft ably, wherever<br />
he goes under the sun ." Similar direction<br />
is found in most all the MS . But if there<br />
be an obligation on the part <strong>of</strong> the Master<br />
to instruct his Apprentice, there must be,<br />
<strong>of</strong> course, a correlative obligation on the part<br />
<strong>of</strong> the latter to receive and pr<strong>of</strong>it by those instructions<br />
. Accordingly, unless this obligation<br />
is discharged, and the Apprentice makes<br />
himself acquainted with the mysteries <strong>of</strong> the<br />
degree that he has already received, it is, by<br />
general consent, admitted that he has no right<br />
to be entrusted with further and more important<br />
information . <strong>The</strong> modern ritual sustains<br />
this doctrine, by requiring that the candidate,<br />
as a qualification in passing onward,<br />
shall have made " suitable pr<strong>of</strong>iciency in the<br />
preceding degree." This is all that the general<br />
law prescribes. Suitable pr<strong>of</strong>iciency must have<br />
been attained, and the period in which that<br />
condition will be acquired must necessarily<br />
depend on the mental capacity <strong>of</strong> the candidate<br />
. Some men will become pr<strong>of</strong>icient in a<br />
shorter time than others, and <strong>of</strong> this fact the<br />
Master and the Lodge are to be the judges .<br />
An examination should therefore take place in<br />
open Lodge, and a ballot immediately following<br />
will express the opinion <strong>of</strong> the Lodge on the<br />
result <strong>of</strong> that examination, and the qualification<br />
<strong>of</strong> the candidate . [Such ballot, however,<br />
is not usual in Lodges under the English Constitution.]<br />
Several modern <strong>Grand</strong> Lodges, looking with<br />
disapprobation on the rapidity with which the<br />
degrees are sometimes conferred upon candidates<br />
wholly incompetent, have adopted special<br />
regulations, prescribing a determinate<br />
period <strong>of</strong> probation for each degree . [Thus<br />
the <strong>Grand</strong> Lodge <strong>of</strong> England requires an interval<br />
<strong>of</strong> not less than four weeks before a<br />
higher degree can be conferred .] This, however,<br />
is a local law, to be obeyed only in those<br />
jurisdictions in which it is in force . <strong>The</strong><br />
general law <strong>of</strong> Masonry makes no such determinate<br />
provision <strong>of</strong> time, and demands only<br />
that the candidate shall give evidence <strong>of</strong> " suitable<br />
pr<strong>of</strong>iciency ."<br />
2 . What number <strong>of</strong> black balls is necessary<br />
to constitute a rejection? Here we are entirely<br />
without the guidance <strong>of</strong> any express law, as<br />
all the Ancient Constitutions are completely<br />
silent upon the subject . It would seem, however,<br />
that in the advancement <strong>of</strong> an Apprentice<br />
or Fellow-Craft, as well as in the election<br />
<strong>of</strong> a pr<strong>of</strong>ane, the ballot should be unanimous .<br />
This is strictly in accordance with the principles<br />
<strong>of</strong> Masonry, which require unanimity<br />
in admission, lest improper persons be intruded,<br />
and harmony impaired . Greater qualifications<br />
are certainly not required <strong>of</strong> a pr<strong>of</strong>ane<br />
applying for initiation than <strong>of</strong> an initiate<br />
seeking advancement ; nor can there be<br />
any reason why the test <strong>of</strong> those qualifications<br />
should not be as rigid in the one case as in the<br />
other . It may be laid down as a rule, therefore,<br />
that in all cases <strong>of</strong> balloting for advancement<br />
in any <strong>of</strong> the degrees <strong>of</strong> asonry, a single<br />
black ball will reject .<br />
3 . What time must elapse, after a first rejection,<br />
before the Apprentice or Fellow-Craft can<br />
renew his application for advancement to a<br />
higher degree? Here, too, the Ancient Constitutions<br />
are silent, and we are left to deduce<br />
our opinions from the general principles and<br />
analogies <strong>of</strong> <strong>Masonic</strong> law. As the application<br />
for advancement to a higher degree is founded<br />
on a right enuring to the Apprentice or Fellow-<br />
Craft by virtue <strong>of</strong> his reception into the previous<br />
degree-that is to say, as the Apprentice,<br />
so soon as he has been initiated, becomes<br />
invested with the right <strong>of</strong> applying for advancement<br />
to the Second-it seems evident<br />
that as long as he remains an Apprentice " in<br />
good standing," he continues to be invested<br />
with that right. Now, the rejection <strong>of</strong> his<br />
petition for advancement by the Lodge does<br />
not impair his right to apply again, because it<br />
does not affect his rights and standing as an<br />
Apprentice ; it is simply the expression <strong>of</strong> the<br />
opinion that the Lodge does not at present<br />
deem him qualified for further progress in<br />
Masonry. We must never forget the difference<br />
between the right<strong>of</strong> applying foradvance-
ADYTUM<br />
AFFILIATED 33<br />
ment and the right <strong>of</strong> advancement. Every<br />
Apprentice possesses the former, but no one<br />
can claim the latter until it is given to him by<br />
the unanimous vote <strong>of</strong> the Lodge . And as,<br />
therefore, this right <strong>of</strong> application or petition<br />
is not impaired by its rejection at a particular<br />
time, and as the Apprentice remains precisely<br />
in the same position in his own degree, after<br />
the rejection, as he did before, it seems to follow,<br />
as an irresistible deduction, that he may<br />
again apply at the next regular communication,<br />
and, if a second time rejected, repeat his<br />
applications at all future meetings . <strong>The</strong> Entered<br />
Apprentices <strong>of</strong> a Lodge are competent,<br />
at all regular communications <strong>of</strong> their Lodge,<br />
to petition for advancement . Whether that<br />
petition shall be granted or rejected is quite<br />
another thing, and depends altogether on the<br />
favor <strong>of</strong> the Lodge . And what is here said <strong>of</strong><br />
an A prentice, in relation to advancement to<br />
the Second Degree, may be equally said <strong>of</strong> a<br />
Fellow-Craft in reference to advancement to<br />
the Third.<br />
This opinion has not, it is true, been universally<br />
adopted, though no force <strong>of</strong> authority,<br />
short <strong>of</strong> an opposing landmark, could<br />
make one doubt its correctness . For instance,<br />
the <strong>Grand</strong> Lodge <strong>of</strong> California decided, in<br />
1857, that " the application <strong>of</strong> Apprentices or<br />
Fellow Crafts for advancement should, after<br />
they have been once rejected by ballot, be<br />
governed by the same principles which regulate<br />
the ballot on petitions for initiation, and<br />
which require a probation <strong>of</strong> one year ."<br />
This appears to be a singular decision <strong>of</strong><br />
<strong>Masonic</strong> law . If the reasons which prevent<br />
the advancement <strong>of</strong> an Apprentice or Fellow-<br />
Craft to a higher degree are <strong>of</strong> such a nature<br />
as to warrant the delay <strong>of</strong> one year, it is far<br />
better to prefer charges against the petitioner,<br />
and to give him the opportunity <strong>of</strong> a fair and<br />
impartial trial. In many cases, a candidate<br />
for advancement is retarded in his progress<br />
from an opinion, on the part <strong>of</strong> the Lodge,<br />
that he is not yet sufficiently prepared for<br />
promotion by a knowledge <strong>of</strong> the preceding<br />
degree-an objection which may sometimes be<br />
removed before the recurrence <strong>of</strong> the next<br />
monthly meeting . In such a case, a decision<br />
like that <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> California<br />
would be productive <strong>of</strong> manifest injustice . It<br />
is, therefore, a more consistent rule, that the<br />
candidate for advancement has a right to<br />
apply at every regular meeting, and that<br />
whenever any moral objections exist to his<br />
taking a higher degree, these objections should<br />
be made in the form <strong>of</strong> charges, and their<br />
truth tested by an impartial trial . To this,<br />
too, the candidate is undoubtedly entitled, on<br />
all the principles <strong>of</strong> justice and equity .<br />
Adytum. <strong>The</strong> most retired and secret<br />
part <strong>of</strong> the ancient temples, into which the<br />
people were not permitted to enter, but which<br />
was accessible to the priests only, was called<br />
the adytum . And hence the derivation <strong>of</strong><br />
the word from the Greek privative prefix<br />
a, and Slew, to enter = that which is not to be<br />
entered . In the adytum was generally to be<br />
found a Tdoos, or tomb, or some relics or sa-<br />
cred images <strong>of</strong> the god to whom the temple<br />
was consecrated . It being supposed that<br />
temples owed their origin to the superstitious<br />
reverence paid by the ancients to their deceased<br />
friends, and as most <strong>of</strong> the gods were<br />
men who had been deified on account <strong>of</strong> their<br />
virtues, temples were, perhaps, at first only<br />
stately monuments erected in honor <strong>of</strong> the<br />
dead . Hence the interior <strong>of</strong> the temple was<br />
originally nothing more than a cavity regarded<br />
as a place for the reception <strong>of</strong> a person interred,<br />
and in it was to be found the oop6s, or<br />
c<strong>of</strong>fin, the Td¢os, or tomb, or, among the<br />
Scandinavians, the barrow or mound grave. In<br />
time, the statue or image <strong>of</strong> a god took the<br />
place <strong>of</strong> the c<strong>of</strong>fin ; but the reverence for the<br />
spot as one <strong>of</strong> peculiar sanctity remained, and<br />
this interior part <strong>of</strong> the temple became, among<br />
the Greeks, the o-710s, or chapel, among the<br />
Romans the adytum, or forbidden place, and<br />
among the Jews the kodesh hakodashim, the<br />
Holy <strong>of</strong> Holies . (See Holy <strong>of</strong> Holies .) "<strong>The</strong><br />
sanctity thus acquired," says Dudley (Naology,<br />
p . 393), " by the cell <strong>of</strong> interment might<br />
readily and with propriety be assigned to any<br />
fabric capable <strong>of</strong> -containing the body <strong>of</strong> the<br />
departed friend, or the relic, or even the symbol,<br />
<strong>of</strong> the presence or existence <strong>of</strong> a divine<br />
personage ." And thus it has happened that<br />
there was in every ancient temple an adytum<br />
or most holy place . <strong>The</strong> adytum <strong>of</strong> the small<br />
temple <strong>of</strong> Pompeii is still in excellent preservation<br />
. It is carried some steps above the level<br />
<strong>of</strong> the main building, and, like the Jewish<br />
sanctuary, is without light .<br />
,Eneid . Bishop Warburton (Div . Leg .) has<br />
contended, and his opinion has been sustained<br />
by the great majority <strong>of</strong> subsequent<br />
commentators, that Virgil, in the sixth book <strong>of</strong><br />
his immortal Epic, has, under the figure <strong>of</strong> the<br />
descent <strong>of</strong> 2Eneas into the infernal regions,<br />
described the ceremony <strong>of</strong> initiation into the<br />
Ancient Mysteries .<br />
Aon . This word, in its original Greek,<br />
atw, signifies the age or duration <strong>of</strong> anything .<br />
<strong>The</strong> Gnostics, however, used it in a peculiar<br />
mode to designate the intelligent, intellectual,<br />
and material powers or natures which flowed<br />
as emanations from the BvObs, or Infinite<br />
Abyss <strong>of</strong> Deity, and which were connected<br />
with their divine fountain as rays <strong>of</strong> light are<br />
with the sun . (See Gnostics .)<br />
,Era Architectonica . This is used in<br />
some modern <strong>Masonic</strong> lapidary inscriptions to<br />
designate the date more commonly known as<br />
annus lucis, the year <strong>of</strong> light.<br />
AfHate, Free. <strong>The</strong> French gave the<br />
name <strong>of</strong> " free affiliates " to those members <strong>of</strong><br />
a Lodge who are exempted from the payment <strong>of</strong><br />
dues, and neither hold <strong>of</strong>fice nor vote . Known<br />
among English-speaking Masons as " honorary<br />
members ."<br />
<strong>The</strong>re is a quite common use <strong>of</strong> affiliate in<br />
Lodges <strong>of</strong> the United States to designate one<br />
who has joined a Lodge by demit .<br />
Affiliated Mason . A Mason who holds<br />
membership in some Lodge . <strong>The</strong> word affiliation<br />
is derived from the French aflier, which<br />
Richelet (Dict . de la langue Frangaise) defines,
34 AFFIRMATION AFRICA<br />
," to communicate to any one a participation<br />
in the spiritual benefits <strong>of</strong> a religious order,"<br />
and he says that such a communication is<br />
called an " affiliation ." - <strong>The</strong> word, as a technical<br />
term, is not found in any <strong>of</strong> the old <strong>Masonic</strong><br />
writers, who always use admission instead<br />
<strong>of</strong> affiliation . <strong>The</strong>re is no precept more<br />
explicitly expressed in the Ancient Constitutions<br />
than that every Mason should belong to<br />
a Lodge. <strong>The</strong> foundation <strong>of</strong> the law which<br />
imposes this duty is to be traced as far back as<br />
the Regius MS ., which is the oldest <strong>Masonic</strong><br />
document now extant, and <strong>of</strong> which the " Secunde<br />
poynt " requires that the Mason work<br />
upon the workday as truly as he can in order<br />
to deserve his hire for the holiday, and that<br />
he shall " truly labour on his deed that he may<br />
well deserve to have his meed." (Lines 269-<br />
274 .) <strong>The</strong> obligation that every Mason should<br />
thus labor is implied in all the subsequent<br />
Constitutions, which always speak <strong>of</strong> Masons<br />
as working members <strong>of</strong> the Fraternity, until we<br />
come to the Charges approved in 1722, which<br />
explicitly state that "every Brother ought<br />
to belong to a Lodge, and to be subject to its<br />
By-Laws and the General Regulations ."<br />
<strong>Grand</strong> Master on the Coast <strong>of</strong> Africa and in<br />
the Islands <strong>of</strong> America, excepting such places<br />
where a Provincial <strong>Grand</strong> Master is already<br />
deputed ." However, in spite <strong>of</strong> these appointments<br />
having been made by the <strong>Grand</strong><br />
Lodge <strong>of</strong> England, there is no trace <strong>of</strong> the establishment<br />
<strong>of</strong> any Lodges in West Africa<br />
until 1792, in which year a Lodge numbered<br />
586 was constituted at Bulam, followed in<br />
1810 by the Torridzonian Lodge at Cape<br />
Coast Castle . <strong>The</strong>re are now on the West<br />
Coast <strong>of</strong> Africa fourteen Lodges warranted<br />
by the <strong>Grand</strong> Lodge <strong>of</strong> England, one holding<br />
an Irish warrant, one under the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Scotland and two German Lodges ; and in<br />
the Negro Republic <strong>of</strong> Liberia a <strong>Grand</strong> Lodge<br />
was constituted in 1867, with nine daughter<br />
Lodges subordinate to it .<br />
In the North <strong>of</strong> Africa there is the <strong>Grand</strong><br />
Lodge <strong>of</strong> Egypt at Cairo with 47 subordinate<br />
Lodges ; both England and Scotland have<br />
established District <strong>Grand</strong> Lodges in Egypt<br />
by consent <strong>of</strong> the former, while Italy, France<br />
and Germany have Lodges at Alexandria and<br />
Cairo.<br />
In Algeria and Morocco French influence<br />
is predominant, but in Tunis there is<br />
A®rmation. <strong>The</strong> question has been an independent <strong>Grand</strong> Lodge, established in<br />
mooted whether a Quaker, or other person 1881 .<br />
having peculiar religious scruples in reference Masonry was introduced into South Africa<br />
to taking oaths, can receive the degrees <strong>of</strong> by the erection <strong>of</strong> a Dutch Lodge (" De Goede<br />
Masonry by taking an affirmation . Now, as Hoop") at Cape Town in 1772, followed by<br />
the obligations <strong>of</strong> Masonry are symbolic in another under the same jurisdiction in 1802,<br />
their character, and the forms in which they and it was not until nine years later that the<br />
are administered constitute the essence <strong>of</strong> the first English Lodge was established there,<br />
symbolism, there cannot be a doubt that the which was gradually followed by others, the<br />
prescribed mode is the only one that ought to Dutch and English Masons working side by<br />
be used, and that affirmations are entirely inadmissible.<br />
<strong>The</strong> London Freemason's Quarterly Provincial <strong>Grand</strong> Master for the District who<br />
side with such harmony that the English<br />
(1828, p. 286) says that "a Quaker's affirmation<br />
is binding." This is not denied : the only <strong>Grand</strong> Master for the Netherlands . In 1860<br />
was appointed in 1829 was also Deputy<br />
question is whether it is admissible . Can the a Scotch Lodge was set up at Cape Town,<br />
obligations be assumed in any but one way, and 35 years later one was erected at Johannesburg<br />
under the <strong>Grand</strong> Lodge <strong>of</strong> Ireland,<br />
unless the ritual be entirely changed? And can<br />
any "man or body <strong>of</strong> men" at this time make so that there are four different <strong>Masonic</strong> bodies<br />
such a change without affecting the universality<br />
<strong>of</strong> Masonry? Bro . Chase (<strong>Masonic</strong> Digest, together in South Africa, viz ., the <strong>Grand</strong><br />
exercising jurisdiction and working amicably<br />
p . 448) says that "conferring the degrees on Lodges <strong>of</strong> England, Ireland and Scotland,<br />
affirmation is no violation <strong>of</strong> the spirit <strong>of</strong> <strong>Freemasonry</strong>,<br />
and neither overthrows nor affects a Under the <strong>Grand</strong> Lodge <strong>of</strong> England there<br />
and the <strong>Grand</strong> Orient <strong>of</strong> the Netherlands .<br />
landmark ." And in this he is sustained by were at the last issue <strong>of</strong> the <strong>Masonic</strong> Yearthe<br />
<strong>Grand</strong> Lodge <strong>of</strong> Maine (1823) ; but the Book, 155 subordinate Lodges arranged in<br />
only other <strong>Grand</strong> Lodges which have expressed 5 Districts, viz ., Central, Eastern and Western<br />
South Africa, Natal and the Transvaal .<br />
an opinion on this subject-namely, those <strong>of</strong><br />
Missouri, Tennessee, Kentucky, Delaware, At the same time there were 16 Lodges<br />
Virginia, and Pennsylvania-have made an owing allegiance to the <strong>Grand</strong> Lodge <strong>of</strong> Ireland,<br />
76 under the Scotch Constitution, di-<br />
opposite decision. <strong>The</strong> entire practise <strong>of</strong><br />
Lodges in America is also against the use vided among the Districts <strong>of</strong> Cape Colony,<br />
<strong>of</strong> an affirmation . But in England Quakers Cape Colony Western Province, Natal, Or-<br />
have been initiated after affirmation, the ange River Colony, Rhodesia and the Transprinciple<br />
being that a form <strong>of</strong> 0 B . - . which the vaal, and 28 under the jurisdiction <strong>of</strong> the<br />
candidate accepts as binding will suffice . <strong>Grand</strong> Orient <strong>of</strong> the Netherlands, besides two<br />
Africa. Anderson (Constitutions, 1738, p . 'German Lodges at Johannesburg.<br />
195) has recorded that in 1735 Richard' On the East Coast <strong>of</strong> the Dark Continent<br />
Hull, Esq., was appointed " Provincial <strong>Grand</strong> there are two Lodges at Nairobi, one <strong>of</strong> them<br />
Master at Gambay in West Africa," that in being English and the other Scotch, and there<br />
1736 David Creighton, M .D ., was appointed is also an English Lodge at Zanzibar .<br />
" Provincial <strong>Grand</strong> Master at Cape Coast ! [E. L . H .]<br />
Castle in Africa," and that in 1737 Capt . Will- ; Africa . In the French Rite <strong>of</strong> Adoption,<br />
iam Douglas was appointed " Provincial the south <strong>of</strong> the Lodge is called Africa .
AFRICAN<br />
AGATE 35<br />
African Architects, Order <strong>of</strong>. Sometimes<br />
called African Builders ; French, Architeetes<br />
de l'Afrique; German, AfricanischeBauherren<br />
.<br />
Of all the new sects and modern degrees <strong>of</strong><br />
<strong>Freemasonry</strong> which sprang up on the continent<br />
<strong>of</strong> Europe during the eighteenth century,<br />
there was none which, for the time, maintained<br />
so high an intellectual position as the<br />
Order <strong>of</strong> African Architects, called by the<br />
French Architectes de l'Afrique, and by the<br />
Germans Africanische Bauherren . A <strong>Masonic</strong><br />
sect <strong>of</strong> this name had originally been established<br />
in Germany in the year 1756, but it<br />
does not appear to have attracted much attention,<br />
or indeed to have deserved it ; and<br />
hence, amid the multitude <strong>of</strong> <strong>Masonic</strong> innovations<br />
to which almost every day was giving<br />
birth and ephemeral existence, it soon disappeared.<br />
But the society which is the subject <strong>of</strong><br />
the present article, although it assumed the<br />
name <strong>of</strong> the original African Architects, was <strong>of</strong><br />
a very different character . It may, however, be<br />
considered, as it was established only eleven<br />
years afterward, as a remodification <strong>of</strong> it .<br />
<strong>The</strong>y admitted to membership those possessing<br />
high intellectual attainments rather<br />
than those possessing wealth or preferment .<br />
<strong>The</strong>re was probably no real connection between<br />
this order and <strong>Freemasonry</strong> <strong>of</strong> Germany,<br />
even if they did pr<strong>of</strong>ess kindly feelings<br />
for it. <strong>The</strong>y based their order on the degrees<br />
<strong>of</strong> Masonry, as the list <strong>of</strong> degrees shows, but<br />
their work began in the Second Temple .<br />
While they had a quasi-connection with <strong>Freemasonry</strong>,<br />
we cannot call them a <strong>Masonic</strong> body<br />
according to the present day standards .<br />
<strong>The</strong> degrees were named and classified as<br />
follows :<br />
1 . Apprentice .<br />
2. Fellow-Craft .<br />
3 . Master Mason .<br />
FIRST TEMPLE<br />
SECOND TEMPLE<br />
4 . Architect, or Apprentice <strong>of</strong> Egyptian<br />
secrets [or Bosonien (Acta Latomorum, i ., 297)] .<br />
5 . Initiate into Egyptian secrets for<br />
Alethophilote (Acta Latomorum, i ., 292)] .<br />
6 . Cosmopolitan Brother .<br />
7 . Christian Philosopher [Thory calls this<br />
the Fourth Degree (A . L ., i., 332)] .<br />
8 . Master <strong>of</strong> Egyptian secrets .<br />
9 . Squire <strong>of</strong> the Order .<br />
10. Soldier <strong>of</strong> the Order .<br />
11 . Knight <strong>of</strong> the Order .<br />
<strong>The</strong> last three were called superior degrees,<br />
and were conferred only as a second or higher<br />
class, with great discrimination, upon those<br />
who had proved their worthiness <strong>of</strong> promotion .<br />
<strong>The</strong> assemblies <strong>of</strong> the brethren were called<br />
Chapters. <strong>The</strong> central or superintending<br />
power was styled a <strong>Grand</strong> Chapter, and it<br />
was governed by the following twelve <strong>of</strong>ficers :<br />
1 . <strong>Grand</strong> Master .<br />
2. Deputy <strong>Grand</strong> Master .<br />
3. Senior <strong>Grand</strong> Warden.<br />
4. Junior <strong>Grand</strong> Warden .<br />
5. Drapier.<br />
6. Almoner .<br />
7 . Tricoplerius, or Treasurer .<br />
8 . Graphiarius, or Secretary.<br />
9 . Seneschal .<br />
10 . Standard-Bearer.<br />
11 . Marshal .<br />
12 . Conductor.<br />
<strong>The</strong> African Architects was not the only<br />
society which in the eighteenth century sought<br />
to rescue Masonry from the impure hands <strong>of</strong><br />
the charlatans into which it had well-nigh<br />
fallen.<br />
African Brother . One <strong>of</strong> the degrees <strong>of</strong><br />
the Rite <strong>of</strong> the Clerks <strong>of</strong> Strict Observance,<br />
according to Thory (Actor Latomorum, i ., 291) ;<br />
but it is not mentioned in other lists <strong>of</strong> the<br />
degrees <strong>of</strong> that Rite .<br />
African Brothers. One <strong>of</strong> the titles<br />
given to the African Architects, which see.<br />
African Builders . (See African Architects .)<br />
African Lodge . (See Negro Lodges .)<br />
Agap.T . <strong>The</strong> agapae, or love-feasts, were<br />
banquets held during the first three centuries<br />
in the Christian Church. <strong>The</strong>y were called<br />
" love-feasts," because, after partaking <strong>of</strong> the<br />
Sacrament, they met, both rich and poor, at a<br />
common feast-the former furnishing the provisions,<br />
and the latter, who had nothing, being<br />
relieved and refreshed by their more opulent<br />
brethren . Tertullian (Apologia, cap . xxxix. )<br />
thus describes these banquets : " We do not<br />
sit down before we have first <strong>of</strong>fered up prayers<br />
to God ; we eat and drink only to satisfy<br />
hunger and thirst, remembering still that we<br />
are to worship God by night : we discourse as<br />
in the presence <strong>of</strong> God, knowing that He hears<br />
us : then, after water to wash our hands, and<br />
lights brought in, every one is moved to sing<br />
some hymn to God, either out <strong>of</strong> the Scripture,<br />
or, as he is able, <strong>of</strong> his own composing .<br />
Prayer again concludes our feast, and we depart,<br />
not to fight and quarrel, or to abuse those<br />
we meet, but to pursue the same care <strong>of</strong><br />
modesty and chastity, as men that have fed<br />
at a supper <strong>of</strong> philosophy and discipline,<br />
rather than a corporeal feast ."<br />
Dr . August Kestner, Pr<strong>of</strong>essor <strong>of</strong> <strong>The</strong>ology,<br />
published in Jena, in 1819, a work in which<br />
he maintains that the agapae, established at<br />
Rome by Clemens, in the reign <strong>of</strong> Domitian,<br />
were mysteries which partook <strong>of</strong> a <strong>Masonic</strong>,<br />
symbolic, and religious character .<br />
In the Rosicrucian degrees <strong>of</strong> Mason<br />
find an imitation <strong>of</strong> these love-feasts the we<br />
primitive Christians ; and the ceremonies <strong>of</strong><br />
the banquet in the degree <strong>of</strong> Rose Croix <strong>of</strong> the<br />
Ancient and Accepted Rite, especially as practised<br />
by French Chapters, are arranged with<br />
reference to the ancient agapae . Reghellini,<br />
indeed, finds an analogy between the tablelodges<br />
<strong>of</strong> modern Masonry and these lovefeasts<br />
<strong>of</strong> the primitive Christians .<br />
Agate. A stone varying in color, but <strong>of</strong><br />
great hardness, being a variety <strong>of</strong> the flint .<br />
<strong>The</strong> agate, in Hebrew 1=7, SHeBO, was the<br />
center stone <strong>of</strong> tie third row in the breastplate
36 AGATE<br />
AGNOSTUS<br />
<strong>of</strong> the high priest . Agates <strong>of</strong>ten contain<br />
representations <strong>of</strong> leaves, mosses, etc ., depicted<br />
by the hand <strong>of</strong> nature . Some <strong>of</strong> the<br />
representations on these are exceedingly singular<br />
. Thus, on one side <strong>of</strong> one in the possession<br />
<strong>of</strong> Velschiua was a half moon, and on the<br />
other a star . Kircher mentions one which<br />
had a representation <strong>of</strong> an armed heroine ;<br />
another, in the church <strong>of</strong> St . Mark in Venice,<br />
which had a representation <strong>of</strong> a king's head,<br />
adorned with a diadem ; and a third which<br />
contained the letters I. N. R . I . (Oliver's Historical<br />
Landmarks, ii ., 522.) In the collections<br />
<strong>of</strong> antiquaries are also to be found many gems<br />
<strong>of</strong> agate on which mystical inscriptions have<br />
been engraved, the significations <strong>of</strong> which are,<br />
for the most part, no longer understood .<br />
Agate, Stone <strong>of</strong> . Among the <strong>Masonic</strong><br />
traditions is one which asserts that the stone<br />
<strong>of</strong> foundation was formed <strong>of</strong> agate . This,<br />
like everything connected with the legend <strong>of</strong><br />
the stone, is to be mystically interpreted . In<br />
this view, agate is a symbol <strong>of</strong> strength and<br />
beauty, a symbolism derived from the peculiar<br />
character <strong>of</strong> the agate, which is distinguished<br />
for its compact formation and the ornamental<br />
character <strong>of</strong> its surface . (See Stone <strong>of</strong> Foundation<br />
.)<br />
Agathopades . A liberal ecclesiastical<br />
order founded in Brussels in the sixteenth<br />
century . Revived and revised by Schayes in<br />
1846 . It had for its sacred sign the pentastigma<br />
Age, Lawful. One <strong>of</strong> the qualifications<br />
for candidates is that they shall be <strong>of</strong> " lawful<br />
age." What that age must be is not settled<br />
by any universal law or landmark <strong>of</strong> the Order .<br />
<strong>The</strong> Ancient Regulations do not express any<br />
determinate number <strong>of</strong> years at the expiration<br />
<strong>of</strong> which a candidate becomes legally entitled<br />
to apply for admission. <strong>The</strong> language used<br />
is, that he must be <strong>of</strong> " mature and discreet<br />
age ." But the usage <strong>of</strong> the Craft has differed<br />
in various countries as to the construction <strong>of</strong><br />
the time when this eriod <strong>of</strong> maturity and<br />
discretion is suppose to have arrived . <strong>The</strong><br />
sixth <strong>of</strong> the Regulations, which are said to<br />
have been made in 1663, prescribes that " no<br />
person shall be accepted a Freemason unless<br />
he be one and twenty years old or more" ; but<br />
the subsequent Regulations are less explicit .<br />
At Frankfort-on-the-Main, the age required<br />
is twenty ; in the Lodges <strong>of</strong> Switzerland, it has<br />
been fixed at twenty-one. <strong>The</strong> <strong>Grand</strong> Lodge<br />
<strong>of</strong> Hanover prescribes the age <strong>of</strong> twenty-five,<br />
but permits the son <strong>of</strong> a Mason to be admitted<br />
at eighteen. (See Lewis.) <strong>The</strong> <strong>Grand</strong> Lodge<br />
<strong>of</strong> Hamburg decrees that the lawful age for<br />
initiation shall be that which in any country<br />
has been determined by the laws <strong>of</strong> the land<br />
to be the age <strong>of</strong> majority . <strong>The</strong> <strong>Grand</strong> Orient<br />
<strong>of</strong> France requires the candidate to be twentyone,<br />
unless he be the son <strong>of</strong> a Mason who has<br />
performed some important service to the Order,<br />
or unless he be a young man who has served<br />
six months in the army, when the initiation<br />
may take place at the age <strong>of</strong> eighteen . In<br />
Prussia the required age is twenty-five .<br />
Under the <strong>Grand</strong> Lodge <strong>of</strong> England the Constitutions<br />
<strong>of</strong> 1723 provided that no man should<br />
be made a Mason under the age <strong>of</strong> twenty-five<br />
unless by dispensation from the <strong>Grand</strong> Master,<br />
and this remained the necessary age until<br />
it was lowered in the Constitutions <strong>of</strong> 1784 to<br />
twenty-one years, as at present, though the<br />
" Ancient " Masons still retained the requirement<br />
<strong>of</strong> twenty-five until the Union <strong>of</strong><br />
1813 . Under the Scotch Constitution the age<br />
was eighteen until 1891, when it was raised<br />
to twenty-one . Under the Irish Constitution<br />
the age was twenty-one until 1741, when it<br />
was raised to twenty-five and so remained<br />
until 1817, when it was lowered again to<br />
twenty-one . In the United States, the usage<br />
is general that the candidate shall not be less<br />
than twenty-one years <strong>of</strong> age at the time <strong>of</strong><br />
his initiation, and no dispensation can issue<br />
for conferring the degrees at an earlier period .<br />
Age, <strong>Masonic</strong> . In some <strong>Masonic</strong> Rites a<br />
mystical age is appropriated to each degree,<br />
and the initiate who has received the degree<br />
is said to be <strong>of</strong> such an age . Thus, the age <strong>of</strong><br />
an Entered Apprentice is said to be three<br />
years ; that <strong>of</strong> a Fellow-Craft, five ; and that<br />
<strong>of</strong> a Master Mason, seven. <strong>The</strong>se ages are<br />
not arbitrarily selected, but have a reference<br />
to the mystical value <strong>of</strong> numbers and their<br />
relation to the different degrees . Thus, three<br />
is the symbol <strong>of</strong> peace and concord, and has<br />
been called in the Pythagorean system the<br />
number <strong>of</strong> perfect harmony, and is appropriated<br />
to that degree, which is the initiation<br />
into an Order whose fundamental principles<br />
are harmony and brotherly love . Five is the<br />
symbol <strong>of</strong> active life, the union <strong>of</strong> the female<br />
principle two and the male principle three, and<br />
refers in this way to the active duties <strong>of</strong> man<br />
as a denizen <strong>of</strong> the world, which constitutes<br />
the symbolism <strong>of</strong> the Fellow-Craft's degree ;<br />
and seven, as a venerable and perfect number,<br />
is symbolic <strong>of</strong> that perfection which is supposed<br />
to be attained in the Master's degree .<br />
In a way similar to this, all the ages <strong>of</strong> the<br />
other degrees are symbolically and mystically<br />
explained .<br />
<strong>The</strong> <strong>Masonic</strong> ages are-and it will thus be<br />
seen that they are all mystic numbers-3, 5,<br />
7, 9, 15, 27, 63, 81 .<br />
Agenda. A Latin word meaning " things<br />
to be done ." Thus an " Agenda Paper " is a<br />
list <strong>of</strong> the matters to be brought before a<br />
meeting.<br />
Agla . One <strong>of</strong> the Kabbalistic names <strong>of</strong> God,<br />
which is composed <strong>of</strong> the initials <strong>of</strong> the words<br />
<strong>of</strong> the following sentence : '1~yK iT?y~7 77a 1'Idi,<br />
Atah Gibor Lolam Adonai, " thou art mighty<br />
forever, 0 Lord ." This name the Kabbalists<br />
arranged seven times in the center and at the<br />
intersecting points <strong>of</strong> two interlacing triangles,<br />
which figure they called the Shield <strong>of</strong> David,<br />
and used as a talisman, believing that it would<br />
cure wounds, extinguish fires, and perform<br />
other wonders . (See Shield <strong>of</strong> David.)<br />
Agnostus, Trenaeus . This is supposed by<br />
Moss (Bibliog ., Nos. 2442, 2497, etc .) to have<br />
been a nom de plume <strong>of</strong> Gotthardus Arthusius,<br />
a co-rector in the Gymnasium <strong>of</strong> Frankfort-
AGNUS<br />
AHIMAN 37<br />
on-the-Main, and a writer <strong>of</strong> some local<br />
celebrity in the beginning <strong>of</strong> the seventeenth<br />
century . (See Arthusius .) Under this assumed<br />
name <strong>of</strong> Irennus Agnostus, he published,<br />
between the years 1617 and 1620, many<br />
works on the subject <strong>of</strong> the Rosicrucian Fraternity,<br />
which John Valentine Andrea had<br />
about that time established in Germany .<br />
Among those works were the Fortalicium<br />
Scienti s, 1617 ; Clypeum Veritatis, 1618 ;<br />
Speculum Constantice, 1618 ; Fons Gratice,<br />
1619 ; Frater non Frater, 1619 ; <strong>The</strong>saurus Fidei<br />
1619 ; Port us Tranquillitatis, 1620, and several<br />
others <strong>of</strong> a similar character and equally<br />
quaint title .<br />
Agnus Del. <strong>The</strong> Agnus Dei, Lamb <strong>of</strong> God,<br />
also called the Paschal Lamb, or the Lamb<br />
<strong>of</strong>fered in the paschal sacrifice, is one <strong>of</strong> the<br />
j<br />
ewels <strong>of</strong> a Commandery <strong>of</strong> Knights Templar<br />
in America, and is worn by the Generalissimo .<br />
<strong>The</strong> lamb is one <strong>of</strong> the earliest symbols <strong>of</strong><br />
Christ in the iconography <strong>of</strong> the Church, and<br />
as such was a representation <strong>of</strong> the Savior,<br />
derived from that expression <strong>of</strong> St . John the<br />
Baptist (John i. 29), who, on beholdin g Christ,<br />
exclaimed, "Behold the Lamb <strong>of</strong> God ."<br />
"Christ," says Didron (Christ . Iconog., i.,<br />
318), " shedding his blood for our redemption,<br />
is the Lamb slain by the children <strong>of</strong> Israel, and<br />
with the blood <strong>of</strong> which the houses to be preserved<br />
from the wrath <strong>of</strong> God were marked<br />
with the celestial tau . <strong>The</strong> Paschal Lamb<br />
eaten by the Israelites on the night preceding<br />
their departure from E gypt is the type <strong>of</strong> that<br />
other divine Lamb <strong>of</strong> whom Christians are to<br />
partake at Easter, in order thereby to free<br />
themselves from the bondage in which they<br />
are held by vice ."<br />
<strong>The</strong> earliest representation that is found in<br />
Didron <strong>of</strong> the Agnus Dei is <strong>of</strong> the sixth century,<br />
and consists <strong>of</strong> a lamb supporting in his right<br />
foot a cross. In the eleventh century we find<br />
a banneret attached to this cross, and the<br />
lamb is then said to support " the banner <strong>of</strong><br />
the resurrection ." This is the modern form<br />
in which the Agnus Dei is represented .<br />
Ahabath Olam. Two Hebrew words signifying<br />
eternal love . <strong>The</strong> name <strong>of</strong> a prayer<br />
which was used by the Jews dispersed over<br />
the whole Roman Empire during the times <strong>of</strong><br />
Christ. It was inserted by Dermott in his<br />
Ahiman Rezon (p . 45, ed . 1764) and copied<br />
into several others, with the title <strong>of</strong> "A<br />
Prayer repeated in the Royal Arch Lodge at<br />
Jerusalem ." <strong>The</strong> prayer was most probably<br />
adopted by Dermott and attributed to a Royal<br />
Arch Lodge in consequence <strong>of</strong> the allusion in<br />
it to the " holy, great, mighty, and terrible<br />
name <strong>of</strong> God ."<br />
Ahlah. So spelled in the common version<br />
<strong>of</strong> the Bible (1 Kings iv . 3), but according to<br />
the Hebrew orthography the word should be<br />
spelled and pronounced Achiah . • He and Elihoreph<br />
(or Elichoreph) were the sopherim,<br />
scribes or secretaries <strong>of</strong> King Solomon . In<br />
the ritual <strong>of</strong> the Seventh Degree <strong>of</strong> the Ancient<br />
and Accepted Rite according to the modern<br />
American ritual, these personages are represented<br />
by the two Wardens .<br />
Ahiman Rezon. <strong>The</strong> title given by Dermott<br />
to the Book <strong>of</strong> Constitutions <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> " Ancient " Masons in England,<br />
which was established about the middle<br />
<strong>of</strong> the eighteenth century in opposition to the<br />
legitimate <strong>Grand</strong> Lodge and its adherents,<br />
who were called the " Moderns," and whose<br />
code <strong>of</strong> laws was contained in Anderson's<br />
work known as the Book <strong>of</strong> Constitutions .<br />
Many attempts have been made to explain the<br />
significance <strong>of</strong> this title ; thus, according to Dr .<br />
<strong>Mackey</strong>, it is derived from three Hebrew words,<br />
O'r ahim, " brothers" ; = , manah, "to<br />
a point," or " to select " (in the sense <strong>of</strong> being<br />
paced in a peculiar class see Isaiah liii . 12) ;<br />
and J21, ratzon, " the will, pleasure, or meaning"<br />
; and hence the combination <strong>of</strong> the three<br />
words in the title, Ahiman Rezon, signifies<br />
" the will <strong>of</strong> selected brethren "-the law <strong>of</strong> a<br />
class or society <strong>of</strong> men who are chosen or<br />
selected from the rest <strong>of</strong> the world as brethren .<br />
Dr. Dalcho (Ahim. Rez . <strong>of</strong> South Carolina, p .<br />
159, 2d ed .) derives it from ahi, " a brother,"<br />
manah, " to prepare," and rezon, " secret " ; so<br />
that, as he says, " Ahiman Rezon literally<br />
means the secrets <strong>of</strong> a prepared brother ." But<br />
the best meaning <strong>of</strong> manah is that which conveys<br />
the idea <strong>of</strong> being placed in or appointed<br />
to a certain, exclusive class, as we find in<br />
Isaiah (liii . 12) " he was numbered (nimenah )<br />
with the transgressors," placed in that class,<br />
being taken out <strong>of</strong> every other order <strong>of</strong> men .<br />
And although rezon may come from ratzon, " a<br />
will or law," it can hardly be elicited by any<br />
rules <strong>of</strong> etymology out <strong>of</strong> the Chaldee word<br />
raz, " a secret," the termination in on being<br />
wanting ; and besides the book called the<br />
Ahiman Rezon does not contain the secrets,<br />
but only the public laws <strong>of</strong> Masonry. <strong>The</strong><br />
derivation <strong>of</strong> Dalcho seems therefore inadmissible<br />
. Not less so is that <strong>of</strong> Bro . W . S .<br />
Rockwell, who (Ahim . Rez . <strong>of</strong> Georgia, 1859,<br />
p . 3) thinks the derivation may be found in<br />
the Hebrew, 11nN, amun, " a builder" or<br />
" architect," and it1, rezon, as a noun<br />
" prince," and as an adjective, " royal," and<br />
hence, Ahiman Rezon, according to this etymology,<br />
will signify the "royal builder," or,<br />
symbolically, the " Freemason ." But to derive<br />
ahiman from amun, or rather amon, which<br />
is the masoretic pronunciation, is to place all<br />
known laws <strong>of</strong> etymology at defiance . Rockwell<br />
himself, however, furnishes the best argument<br />
against his strained derivation, when he<br />
admits that its correctness will depend on the<br />
antiquity <strong>of</strong> the phrase, which he acknowledges<br />
that he doubts. In this, he is right . <strong>The</strong><br />
phrase is altogether a modern one, and has<br />
Dermott, the author <strong>of</strong> the first work bearing<br />
the title, for its inventor . Rockwell's conjectural<br />
derivation is, therefore, for this reason<br />
still more inadmissible than Dalcho's .<br />
But the most satisfactory explanation is as<br />
follows : In his prefatory address to the reader,<br />
Dermott narrates a dream <strong>of</strong> his in which the<br />
four men appointed by Solomon to be porters<br />
at the Temple (1 Chron . ix . 17) appear to him<br />
as sojourners from Jerusalem, and he tells<br />
them that he is writing a history <strong>of</strong> Masonry ;
38 AHIMAN<br />
AHIMAN<br />
upon which, one <strong>of</strong> the four, named Ahiman,<br />
says that no such history has ever yet been<br />
composed and suggests that it never can be .<br />
It is clear, therefore, that the first word <strong>of</strong> the<br />
title is the name <strong>of</strong> this personage . What<br />
then does "Rezon " signify? Now the<br />
Geneva or "Breeches" Bible, published in<br />
1560, contains a table giving the meanings <strong>of</strong><br />
the Bible names and explains Ahiman as " a<br />
prepared brother " or " brother <strong>of</strong> the right<br />
hand " and Rezon as " a secretary," so that<br />
the title <strong>of</strong> the book would mean " Brother<br />
Secretary ." That Dermott used the Geneva<br />
Bible is plain from the fact that he quotes<br />
from it in his Address to the reader, and<br />
therefore it may fairly be assumed that<br />
he selected these names to suit his purpose<br />
from the list given in it, especially as he<br />
styles himself on his title-page merely " Secretary<br />
."<br />
But the history <strong>of</strong> the origin <strong>of</strong> the book is<br />
more important and more interesting than the<br />
history <strong>of</strong> the derivation <strong>of</strong> its title .<br />
<strong>The</strong> premier <strong>Grand</strong> Lodge <strong>of</strong> England was<br />
established in 1717 and ruled the Masons <strong>of</strong><br />
London and the South <strong>of</strong> England without opposition<br />
until in 1751 when some Irish Masons<br />
established another body in London, who pr<strong>of</strong>essed<br />
to work " according to the old institutions,"<br />
and called themselves ` Antient "<br />
Masons and the members <strong>of</strong> the older <strong>Grand</strong><br />
Lodge " Moderns " maintaining that they<br />
alone preserved the ancient usages <strong>of</strong> Masonry<br />
.<br />
<strong>The</strong> former <strong>of</strong> these contending bodies, the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England, had, in the year<br />
1722, caused Dr . James Anderson to collect<br />
and compile all the statutes and regulations<br />
by which the Fraternity had in former times<br />
been governed ; and these, after having been<br />
submitted to due revision, were published in<br />
1723, by Anderson, with the title <strong>of</strong> <strong>The</strong> Constitutions<br />
<strong>of</strong> the Freemasons . This work, <strong>of</strong><br />
which several other editions subsequently<br />
appeared, has always been called the Book<br />
<strong>of</strong> Constitutions, and contains the foundations<br />
<strong>of</strong> the written law by which the <strong>Grand</strong><br />
Lodge <strong>of</strong> England and the Lodges deriving<br />
from it, both in that country and in America,<br />
are governed . But when the Irish Masons<br />
established their rival <strong>Grand</strong> Lodge, they<br />
found it necessary, also, to have a, Book <strong>of</strong><br />
Constitutions ; and accordingly, Laurence<br />
Dermott, who was at one time their <strong>Grand</strong><br />
Secretary, and afterward their Deputy<br />
<strong>Grand</strong> Master, compiled such a work, the first<br />
edition <strong>of</strong> which was published by James Bedford,<br />
at London, in 1756, with the following<br />
title : Ahiman Rezon : or a Help to a Brother;<br />
showing the Excellency <strong>of</strong> Secrecy, and the first<br />
cause or motive <strong>of</strong> the Institution <strong>of</strong> Masonry ;<br />
the Principles <strong>of</strong> the Craft ; and the Benefits<br />
from a strict Observance there<strong>of</strong>, etc ., etc . ; also<br />
the Old and New Regulations, etc . To which is<br />
added the greatest collection <strong>of</strong> Masons' Songs,<br />
etc. By Bro . Laurence Dermott, Secretary . 8vo,<br />
20A<br />
p seecond edition was published in 1764<br />
with this title : Ahiman Rezon : or a help to<br />
all that are or would be Free and Accepted<br />
Masons ; containing the Quintessence <strong>of</strong> all<br />
that has been published on the Subject <strong>of</strong> <strong>Freemasonry</strong>,<br />
with many Additions, which renders<br />
this Work more useful than any other Book <strong>of</strong><br />
Constitution now extant . By Lau. Dermott, Secretary<br />
. London, 1764 . 8vo . 224 pp .<br />
A third edition was published in 1778, with<br />
the following title : Ahiman Rezon : or a Help<br />
to all that are or would be Free and Accepted<br />
Masons, (with many Additions .) By Lau . Dermott,<br />
D.G .M. Printed for James Jones, <strong>Grand</strong><br />
Secretary ; and Sold by Peter Shatwell, in the<br />
Strand. London, 1778 . 8vo, 232 pp .<br />
Five other editions were published : the 4th,<br />
in 1778 ; the 5th in 1787 ; the 6th in 1800 ; the<br />
7th in 1801 ; the 8th in 1807, and the 9th<br />
in 1813 . In this year, the Ancient <strong>Grand</strong><br />
Lodge was dissolved by the union <strong>of</strong> the two<br />
<strong>Grand</strong> Lodges <strong>of</strong> England, and a new Book <strong>of</strong><br />
Constitutions having been adopted for the<br />
united body, the Ahiman Rezon became useless,<br />
and no subsequent edition was ever published<br />
.<br />
<strong>The</strong> earlier editions <strong>of</strong> this work are among<br />
the rarest <strong>of</strong> <strong>Masonic</strong> publications, and are<br />
highly prized by collectors .<br />
In the year 1855, Mr . Leon Hyneman, <strong>of</strong><br />
Philadelphia, who was engaged in a reprint <strong>of</strong><br />
old standard <strong>Masonic</strong> works (an enterprise<br />
which should have received better patronage<br />
than it did), republished the second edition,<br />
with a few explanatory notes .<br />
As this book contains those principles <strong>of</strong><br />
<strong>Masonic</strong> law by which, for three-fourths <strong>of</strong> a<br />
century, a large and intelligent portion <strong>of</strong> the<br />
Craft was governed ; and as it is now becoming<br />
rare and, to the generality <strong>of</strong> readers, inaccessible,<br />
some brief review <strong>of</strong> its contents may<br />
not be uninteresting .<br />
In the Preface or Address to the reader,<br />
Dermott pokes fun at the History <strong>of</strong> <strong>Freemasonry</strong><br />
as written by Dr . Anderson and<br />
others, and wittily explains the reason why<br />
he has not published a history <strong>of</strong> <strong>Freemasonry</strong><br />
.<br />
<strong>The</strong>re is next a "Philacteria for such Gentlemen<br />
as may be inclined to become Freemasons<br />
." This article, which was not in the<br />
first edition, but appeared for the first time in<br />
the second, consists <strong>of</strong> directions as to the<br />
method to be pursued by one who desires to<br />
be made a Freemason . This is followed by an<br />
account <strong>of</strong> what Dermott calls "Modern<br />
Masonry," that is, the system pursued by the<br />
original <strong>Grand</strong> Lodge <strong>of</strong> England, and <strong>of</strong> the<br />
differences existing between it and " Ancient<br />
Masonry," or the system <strong>of</strong> his own <strong>Grand</strong><br />
Lodge . He contends that there are material<br />
differences between the two systems ; that <strong>of</strong><br />
the Ancients being universal and that <strong>of</strong> the<br />
Moderns not ; a Modern being able with<br />
safety to communicate all his secrets to an<br />
Ancient, while an Ancient cannot communicate<br />
his to a Modern ; a Modern having no<br />
right to be called free and accepted ; all <strong>of</strong><br />
which, in his opinion, show that the Ancients<br />
have secrets which are not in the possession <strong>of</strong><br />
the Moderns . This, he considers, a convinc-
AHIMAN<br />
AHIMAN 39<br />
ing pro<strong>of</strong> that the Modern Masons were innovators<br />
upon the established system, and<br />
had instituted their Lodges and framed their<br />
ritual without a sufficient knowledge <strong>of</strong> the<br />
arcana <strong>of</strong> the Craft . But the Modern Masons<br />
with more semblance <strong>of</strong> truth, thought that<br />
the additional secrets <strong>of</strong> the Ancients were<br />
only innovations that they had made upon<br />
the true body <strong>of</strong> Masonry ; and hence, they<br />
considered their ignorance <strong>of</strong> these newly invented<br />
secrets was the best evidence <strong>of</strong> their<br />
own superior antiquity .<br />
In the later editions* Dermott has published<br />
the famous Leland MS ., together with the<br />
commentaries <strong>of</strong> Locke ; also the resolutions<br />
adopted in 1772 by which the <strong>Grand</strong> Lodges<br />
<strong>of</strong> Ireland and ~cotland agreed to maintain a<br />
" Brotherly Connexion and Correspondence "<br />
with the <strong>Grand</strong> Lodge <strong>of</strong> England (Ancients) .<br />
<strong>The</strong> Ahiman Rezon proper, then, begins<br />
with twenty-three pages <strong>of</strong> an encomium on<br />
Masonry, and an explanation <strong>of</strong> its principles .<br />
Many a modern <strong>Masonic</strong> address is better<br />
written, and contains more important and<br />
instructive matter than this prefatory discourse.<br />
<strong>The</strong>n follow " <strong>The</strong> Old Charges <strong>of</strong> the Free<br />
and Accepted Masons," taken from the 1738<br />
Edition <strong>of</strong> Anderson's Constitutions . Next<br />
come " A short charge to a new admitted<br />
Mason " " <strong>The</strong> Ancient manner <strong>of</strong> constituting<br />
a Lodge," a few prayers, and then the<br />
"General Regulations <strong>of</strong> the Free and Accepted<br />
Masons ." <strong>The</strong>se are borrowed mainly<br />
from the second edition <strong>of</strong> Anderson with a<br />
few alterations and additions . After a comparison<br />
<strong>of</strong> the Dublin and London " Regulations<br />
for Charity," the rest <strong>of</strong> the book, comprising<br />
more than a hundred pages, consists<br />
<strong>of</strong> "A Collection <strong>of</strong> Masons' Songs," <strong>of</strong> the<br />
poetical merits <strong>of</strong> which the less said the better<br />
for the literary reputation <strong>of</strong> the writers .<br />
Imperfect, however, as was this work, it for<br />
a long time constituted the statute book <strong>of</strong> the<br />
" Ancient Masons" ; and hence those Lodges<br />
in America which derived their authority from<br />
the Dermott or Ancient <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
accepted its contents as a true exposition<br />
<strong>of</strong> <strong>Masonic</strong> law ; and several <strong>of</strong> their <strong>Grand</strong><br />
Lodges caused similar works to be compiled<br />
for their own government, adopting the title<br />
<strong>of</strong> Ahiman Rezon, which thus became the<br />
peculiar designation <strong>of</strong> the volume which contained<br />
the fundamental law <strong>of</strong> the "Ancients,"<br />
while the original title <strong>of</strong> Book <strong>of</strong> Constitutions<br />
continued to be retained by the "Moderns,"<br />
to designate the volume used by them<br />
for the same purpose .<br />
Of the Ahiman Rezons compiled and published<br />
in America, the following are the principal<br />
:<br />
1 . Ahiman Rezon abridged and digested ;<br />
as a help to all that are or would be Free and<br />
Accepted Masons, etc. Published by order<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Pennsylvania ; by William<br />
Smith, D. D. Philadelphia, 1783 . Anew<br />
Ahiman Rezon was published by the <strong>Grand</strong><br />
Lodge <strong>of</strong> Penn sylvania in 1825 .<br />
2 . Charges and Regulations <strong>of</strong> the Ancient<br />
and Honorable Society <strong>of</strong> Free and Accepted<br />
Masons, extracted from the Ahiman Rezon, etc .<br />
Published by the consent and direction <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Nova Scotia . Halifax, 1786 .<br />
3 . <strong>The</strong> New Ahiman Rezon, containing the<br />
Laws and Constitution <strong>of</strong> Virginia, etc. By<br />
John K . Reade, present Deputy <strong>Grand</strong> Master <strong>of</strong><br />
Virginia, etc . Richmond, 1791 . Another edition<br />
was published in 1818, by James Henderson<br />
.<br />
4 . <strong>The</strong> Maryland Ahiman Rezon <strong>of</strong> Free<br />
and Accepted Masons, containing the History<br />
• Masonry from the establishment <strong>of</strong> the <strong>Grand</strong><br />
Lodge to the present time ; with their Ancient<br />
Charges, Addresses, Prayers, Lectures, Prologues,<br />
Epilogues, Songs, etc ., collected from the<br />
Old Records, Faithful Traditions and Lodge<br />
Books; by G. Keating . Compiled by order <strong>of</strong><br />
the <strong>Grand</strong> Lodge <strong>of</strong> Maryland . Baltimore,<br />
1797 .<br />
5. <strong>The</strong> Ahiman Rezon and <strong>Masonic</strong> Ritual,<br />
published by the order <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
North Carolina and Tennessee. Newbern,<br />
N . C ., 1805 .<br />
6 . An Ahiman Rezon, for the use <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> South Carolina, Ancient York<br />
Masons, and the Lodges under the Register and<br />
<strong>Masonic</strong> Jurisdiction there<strong>of</strong> . Compiled and<br />
arranged with considerable additions, at the<br />
request <strong>of</strong> the <strong>Grand</strong> Lodge, and published by<br />
their authority . By Brother Frederick Dalcho,<br />
M.D ., etc. Charleston, S . C ., 1807 . A second<br />
edition was published by the same author, in<br />
1822, and a third, in 1852, by Dr . Albert G .<br />
<strong>Mackey</strong> . In this third edition, the title was<br />
changed to that <strong>of</strong> <strong>The</strong> Ahiman Rezon, orBook<br />
• Constitutions, etc . And the work was in a<br />
great measure expurgated <strong>of</strong> the peculiarities<br />
<strong>of</strong> Dermott, and made to conform more closely<br />
to the Andersonian Constitutions . A fourth<br />
edition was published by the same editor,<br />
in 1871, in which everything antagonistic to<br />
the original Book <strong>of</strong> Constitutions has been<br />
omitted .<br />
7 . <strong>The</strong> Freemason's Library and General<br />
Ahiman Rezon ; containing a delineation <strong>of</strong> the<br />
true principles <strong>of</strong> <strong>Freemasonry</strong>, etc . ; by Samuel<br />
Cole. Baltimore, 1817. 8vo, 332 + 92<br />
pp. <strong>The</strong>re was a second edition in 1826 .<br />
8 . Ahiman Rezon ; prepared under the<br />
direction <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Georgia ; by<br />
Wm . S . Rockwell, <strong>Grand</strong> Master <strong>of</strong> Masons<br />
• Georgia . Savannah, 1859 . 4to and 8vo,<br />
404 pp . But neither this work nor the third<br />
and fourth editions <strong>of</strong> the Ahiman Rezon <strong>of</strong><br />
South Carolina have any connection in principle<br />
or theory with the Ahiman Rezon <strong>of</strong><br />
Dermott. <strong>The</strong>y have borrowed the name<br />
from the " Ancient Masons," but they derive<br />
all their law and their authorities from the<br />
" Moderns," or the legal Masons <strong>of</strong> the last<br />
century .<br />
9. <strong>The</strong> General Ahiman Rezon and Freemason's<br />
Guide, by Daniel Sickles . New<br />
York, 1866. 8vo, pp . 408 . This book like<br />
Rockwell's, has no other connection with the<br />
archetypal work <strong>of</strong> Dermott but the name .<br />
Many <strong>of</strong> the <strong>Grand</strong> Lodges <strong>of</strong> the United<br />
States having derived their existence and
40 AHIMAN<br />
AID<br />
authority from the Dermott <strong>Grand</strong> Lodge,<br />
the influence <strong>of</strong> his Ahiman Rezon was for a<br />
long time exercised over the Lodges <strong>of</strong> this<br />
country ; and, indeed, it is only within a comparatively<br />
recent period that the true principles<br />
<strong>of</strong> <strong>Masonic</strong> law, as expounded in the<br />
first editions <strong>of</strong> Anderson's Constitutions,<br />
have been universally adopted among American<br />
Masons.<br />
It must, however, be observed, in justice to<br />
Dermott, -who has been rather too grossly<br />
abused by Mitchell and a few other writers,<br />
that the innovations upon the old laws <strong>of</strong><br />
Masonry, which are to be found in the Ahiman<br />
Rezon, are for the most part not to be charged<br />
upon him, but upon Dr . Anderson himself,<br />
who, for the first time, introduced them into<br />
the second edition <strong>of</strong> the Book <strong>of</strong> Constitutions,<br />
published in 1738 . It is surprising, and<br />
accountable only on the ground <strong>of</strong> sheer carelessness<br />
on the part <strong>of</strong> the supervising committee,<br />
that the <strong>Grand</strong> Lodge should, in 1738,<br />
have approved <strong>of</strong> these alterations made by<br />
Anderson, and still more surprising that it was<br />
not until 1756 that a new or third edition <strong>of</strong><br />
the Constitutions should have been published,<br />
in which these alterations <strong>of</strong> 1738 were expunged,<br />
and the old regulations and the old<br />
language restored. But whatever may have<br />
been the causes <strong>of</strong> this oversight, it is not to be<br />
doubted that, at the time <strong>of</strong> the formation <strong>of</strong><br />
the <strong>Grand</strong> Lodge <strong>of</strong> the Ancients, the edition<br />
<strong>of</strong> the Book <strong>of</strong> Constitutions <strong>of</strong> 1738 was considered<br />
as the authorized exponent <strong>of</strong> <strong>Masonic</strong><br />
law by the original or regular <strong>Grand</strong> Lodge <strong>of</strong><br />
England, and was adopted, with but little<br />
change, by Dermott as the basis <strong>of</strong> his Ahiman<br />
Rezon . How much this edition <strong>of</strong> 1738<br />
differed from that <strong>of</strong> 1723, which is now considered<br />
the only true authority for ancient<br />
law, and how much it agreed with Dermott's<br />
Ahiman Rezon, will be evident from the following<br />
specimens <strong>of</strong> the first <strong>of</strong> the Old<br />
Charges, correctly taken from each <strong>of</strong> the<br />
three works :<br />
First <strong>of</strong> the Old Charges in the Book <strong>of</strong> Constitutions,<br />
edit ., 1723 .<br />
" A Mason is obliged by his tenure to obey<br />
the moral law ; and if he rightly understands<br />
the Art, he will never be a stupid Atheist, nor<br />
an irreligious libertine . But though in ancient<br />
times Masons were charged, in every country,<br />
to be <strong>of</strong> the religion <strong>of</strong> that country or nation,<br />
whatever it was, yet it is now thought more<br />
expedient only to oblige them to that religion<br />
in which all men agree, leaving their particular<br />
opinions to themselves ; that is to be good men<br />
and true, or men <strong>of</strong> honour and honesty, by<br />
whatever denominations or persuasions they<br />
may be distinguished ; whereby Masonry becomes<br />
the centre <strong>of</strong> union, and the means <strong>of</strong><br />
conciliating true friendship among persons<br />
that must have remained at a perpetual distance<br />
."<br />
First <strong>of</strong> the Old Charges in the Book <strong>of</strong><br />
Constitutions, edit ., 1738 .<br />
" A Mason is obliged by his tenure to ob-<br />
never be a stupid Atheist, nor an irreligious<br />
libertine, nor act against conscience .<br />
" In antient times, the Christian Masons<br />
were charged to comply with the Christian<br />
usages <strong>of</strong> each country where they travelled or<br />
worked. But Masonry being found in all nations,<br />
even <strong>of</strong> divers religions, they are now only<br />
charged to adhere to that religion in which all<br />
men agree, (leaving each brother to his own<br />
particular opinions;) that is, to be good men<br />
and true, men <strong>of</strong> honour and honesty, by<br />
whatever names, religions, or persuasions they<br />
may be distinguished ; for they all agree in the<br />
three great articles <strong>of</strong> Noah enough to preserve<br />
the cement <strong>of</strong> the Lodge . Thus, Masonry is the<br />
center <strong>of</strong> their union, and the happy means <strong>of</strong><br />
conciliating persons that otherwise must have<br />
remained at a perpetual distance ."<br />
First <strong>of</strong> the Old Charges in Dermott's<br />
Ahiman Rezon .<br />
" A Mason is obliged by his tenure to observe<br />
the moral law, as a true Noachida ; and<br />
if he rightly understands the Craft, he will<br />
never be a stupid Atheist, nor an irreligious<br />
libertine, nor act against conscience .<br />
" In ancient times, the Christian Masons<br />
were charged to comply with the Christian<br />
usages <strong>of</strong> each country where they travelled or<br />
worked; being found in all nations, even <strong>of</strong><br />
divers religions .<br />
" <strong>The</strong>y are generally charged to adhere to<br />
that religion in which all men agree, (leaving<br />
each brother to his own particular opinions ;)<br />
that is, to be good men and true, men <strong>of</strong><br />
honour and honesty, by whatever names, religions,<br />
or persuasions they may be distinguished<br />
; for they all agree in the three great<br />
articles <strong>of</strong> Noah enough to preserve the cement<br />
<strong>of</strong> the Lodge .<br />
" Thus Masonry is the center <strong>of</strong> their union,<br />
and the happy means <strong>of</strong> conciliating persons<br />
that otherwise must have remained at a perpetual<br />
distance ."<br />
<strong>The</strong> italics in the second and third extracts<br />
will show what innovations Anderson made,<br />
in 1738, on the Charges as originally published<br />
in 1723, and how closely Dermott followed<br />
him in adopting these innovations .<br />
<strong>The</strong>re is, in fact, much less difference between<br />
the Ahiman Rezon <strong>of</strong> Dermott and Anderson's<br />
edition <strong>of</strong> the Book <strong>of</strong> Constitutions, printed<br />
in 1738, than there is between the latter and<br />
the first edition <strong>of</strong> the Constitutions, printed<br />
in 1723 . But the great points <strong>of</strong> difference<br />
between the " Ancients " and the " Moderns,"<br />
points which kept them apart for so man y<br />
years, are to be found in their work and ritual,<br />
for an account <strong>of</strong> which the reader is referred<br />
to the article Ancient Masons . [E . L. H.]<br />
Ahisar. See Achishar .<br />
Ahollab. A skilful artificer <strong>of</strong> the tribe<br />
<strong>of</strong> Dan, who was appointed, together with<br />
Bezaleel, to construct the tabernacle in the<br />
wilderness and the ark <strong>of</strong> the covenant .<br />
(Exodus xxxi . 6 .) He is referred to in the<br />
Royal Arch degree <strong>of</strong> the English and American<br />
systems .<br />
serve the moral law, as a true Noachida ; and Aid and Assistance . <strong>The</strong> duty <strong>of</strong> aiding<br />
if he rightly understands .the Craft, he will and assisting, not only all worthy distressed
AID<br />
AID 41<br />
Master Masons, but their widows and orphans<br />
also, "wheresoever dispersed over the face <strong>of</strong><br />
the globe," is one <strong>of</strong> the most imp ortant<br />
obligations that is imposed upon every brother<br />
<strong>of</strong> the " mystic tie " by the whole scope and<br />
tenor <strong>of</strong> the <strong>Masonic</strong> Institution . <strong>The</strong> regulations<br />
for the exercise <strong>of</strong> this duty are few,<br />
but rational. In the first place, a Master<br />
Mason who is in distress has a greater claim,<br />
under equal circumstances, to the aid and<br />
assistance <strong>of</strong> his brother, than one who, being<br />
in the Order, has not attained that degree, or<br />
who is altogether a pr<strong>of</strong>ane . This is strictly<br />
in accordance with the natural instincts <strong>of</strong> the<br />
human heart, which will always prefer a<br />
friend to a stranger, or, as it is rather energetically<br />
expressed in the language <strong>of</strong> Long<br />
Tom C<strong>of</strong>fin, " a messmate before a shipmate,<br />
a shipmate before a stranger, and a stranger<br />
before a dog " ; and it is also strictly in accordance<br />
with the teaching <strong>of</strong> the Apostle <strong>of</strong><br />
the Gentiles, who has said : " As we have<br />
therefore opportunity, let us do good unto all<br />
men, esp ecially unto them who are <strong>of</strong> the<br />
household <strong>of</strong> faith." (Galatians vi . 10 .)<br />
But this exclusiveness is only to be practised<br />
under circumstances which make a selection<br />
imperatively necessary . Where the<br />
granting <strong>of</strong> relief to the pr<strong>of</strong>ane would incapacitate<br />
us from granting similar relief to our<br />
brother, then must the preference be given<br />
to him who is " <strong>of</strong> the household ." But the<br />
earliest symbolic lessons <strong>of</strong> the ritual teach<br />
the Mason not to restrict his benevolence<br />
within the narrow limits <strong>of</strong> the Fraternity,<br />
but to acknowledge the claims <strong>of</strong> all men who<br />
need it, to assistance . Inwood has beautifully<br />
said : " <strong>The</strong> humble condition both <strong>of</strong><br />
property and dress, <strong>of</strong> penury and want, in<br />
which you were received into the Lodge, should<br />
make you at all times sensible <strong>of</strong> the distresses<br />
<strong>of</strong> poverty, and all you can spare from the call<br />
<strong>of</strong> nature and the due care <strong>of</strong> your families,<br />
should only remain in your possessions as a<br />
ready sacrifice to the necessities <strong>of</strong> an unfortunate,<br />
distressed brother . Let the distressed<br />
cottage feel the warmth <strong>of</strong> your<br />
<strong>Masonic</strong> zeal, and, if possible, exceed even<br />
the unabating ardour <strong>of</strong> Christian charity . At<br />
your approach let the orphan cease to weep,<br />
and in the sound <strong>of</strong> your voice let the widow<br />
forget her sorrow ." (Sermons, p . 18 .)<br />
Another restriction laid upon this duty <strong>of</strong><br />
aid and assistance by the obligations <strong>of</strong> Masonry<br />
is, that the giver shall not be lavish<br />
beyond his means in the disposition <strong>of</strong> his<br />
benevolence . What he bestows must be such<br />
as he can give " without material injury to<br />
himself or family." No man should wrong<br />
his wife or children that he may do a benefit<br />
to a stranger, or even to a brother. <strong>The</strong> obligations<br />
laid on a Mason to grant aid and<br />
assistance to the needy and distressed seem<br />
to be in the following gradations : first, to his<br />
family ; next, to his brethren ; and, lastly, to<br />
the world at large .<br />
So far this subject has been viewed in a<br />
general reference to that spirit <strong>of</strong> kindness<br />
which should actuate all men, and which it<br />
is the object <strong>of</strong> <strong>Masonic</strong> teaching to impress<br />
on the mind <strong>of</strong> every Mason as a common duty<br />
<strong>of</strong> humanity, and whose disposition Masonry<br />
only seeks to direct and guide . But there is<br />
another aspect in which this subject may be<br />
considered, namely, in that peculiar and technical<br />
one <strong>of</strong> <strong>Masonic</strong> aid and assistance due<br />
from one Mason to another . Here there is a<br />
duty declared, and a correlative right inferred ;<br />
for if it is the duty <strong>of</strong> one Mason to assist<br />
another, it follows that every Mason has the<br />
right to claim that assistance from his brother .<br />
It is this duty that the obligations <strong>of</strong> Masonry<br />
are especially intended to enforce ; it is<br />
this right that they are intended to sustain .<br />
<strong>The</strong> symbolic ritual <strong>of</strong> Maso nry which refers,<br />
as, for instance, in the First Degree, to the<br />
virtue <strong>of</strong> benevolence, refers to it in the general<br />
sense <strong>of</strong> a virtue which all men should<br />
practise . But when the Mason reaches the<br />
Third Degree, he discovers new obligations<br />
which restrict and define the exercise <strong>of</strong> this<br />
duty <strong>of</strong> aid and assistance . So far as his<br />
obligations control him, the Mason, as a Mason,<br />
is not legally bound to extend his aid<br />
beyond the just claimants in his own Fraternity.<br />
To do good to all men is, <strong>of</strong> course,<br />
inculcated and recommended ; to do good to<br />
the household is enforced and made compulsory<br />
by legal enactment and sanction .<br />
Now, as there is here, on one side, a duty,<br />
and on the other side a right, it is proper to<br />
inquire what are the regulations or laws by<br />
which this duty is controlled and this right<br />
maintained.<br />
<strong>The</strong> duty to grant and the right to claim<br />
relief <strong>Masonic</strong>ally is recognized in the following<br />
passage <strong>of</strong> the Old Charges <strong>of</strong> 1722 :<br />
"But if you discover him to be a true and<br />
genuine Brother, you are to respect him accordingly<br />
; and if he is in want, you must relieve<br />
him if you can, or else direct him how he<br />
may be relieved . You must employ him some<br />
days, or else recommend him to be employed .<br />
But you are not charged to do beyond your<br />
ability ; only to prefer a poor brother, that is a<br />
good man and true, before any other poor<br />
people in the same circumstances ."<br />
This written law agrees in its conditions and<br />
directions, so far as it goes, with the unwritten<br />
law <strong>of</strong> the Order, and from the two we may<br />
deduce the following principles :<br />
1 . <strong>The</strong> applicant must be a Master Mason .<br />
In 1722, the charitable benefits <strong>of</strong> Masonry<br />
were extended, it is true, to Entered Apprentices,<br />
and an Apprentice was recognized, in<br />
the language <strong>of</strong> the law, as " a true and genuine<br />
brother ." But this was because at that<br />
time only the First Degree was conferred in<br />
subordinate Lodges, Fellow-Crafts and Master<br />
Masons being made in the <strong>Grand</strong> Lodge .<br />
Hence the great mass <strong>of</strong> the Fraternity consisted<br />
<strong>of</strong> Apprentices, and many Masons never<br />
proceeded any further. But the Second and<br />
Third Degrees are now always conferred in<br />
subordinate Lodges, and very few initiates<br />
voluntarily stop short <strong>of</strong> the Master's Degree .<br />
Hence the mass <strong>of</strong> the Fraternity now consists<br />
<strong>of</strong> Master Masons, and the law which
42 AITCHISON'S<br />
AIX-LA-CHAPELLE<br />
formerly applied to Apprentices is, under our<br />
present organization, made applicable only to<br />
those who have become Master Masons .<br />
2 . <strong>The</strong> applicant must be worthy . We are<br />
to presume that every Mason is " a good man<br />
and true " until a Lodge has pronounced to<br />
the contrary . Every Mason who is " in good<br />
standing," that is, who is a regularly contributing<br />
member <strong>of</strong> a Lodge, is to be considered<br />
as " worthy," in the technical sense <strong>of</strong> the<br />
term . An expelled, a suspended, or a nonaffiliated<br />
Mason does not meet the required<br />
condition <strong>of</strong> " a regularly contributing member<br />
." Such a Mason is therefore not<br />
" worthy," and is not entitled to <strong>Masonic</strong><br />
assistance .<br />
3 . <strong>The</strong> giver is not expected to exceed his<br />
ability in the amount <strong>of</strong> relief . <strong>The</strong> written<br />
law says, " you are not charged to do beyond<br />
your ability " ; the ritual says, that your<br />
relief must be " without material injury to<br />
yourself or family ." <strong>The</strong> principle is the same<br />
in both .<br />
4 . <strong>The</strong> widow and orphans <strong>of</strong> a Master<br />
Mason have the claim <strong>of</strong> the husband and<br />
father extended to them . <strong>The</strong> written law<br />
says nothing explicitly on this point, but the<br />
unwritten or ritualistic law expressly declares<br />
that it is our duty "to contribute to the relief<br />
<strong>of</strong> a worthy, distressed brother, his widow and<br />
orphans ."<br />
5 . And lastly, in granting relief or assistance,<br />
the Mason is to be preferred to the pr<strong>of</strong>ane<br />
. He must be placed " before any other<br />
poor people in the same circumstances ."<br />
<strong>The</strong>se are the laws which regulate the doctrine<br />
<strong>of</strong> <strong>Masonic</strong> aid and assistance . <strong>The</strong>y are<br />
<strong>of</strong>ten charged by the enemies <strong>of</strong> Masonry with<br />
a spirit <strong>of</strong> exclusiveness . But it has been shown<br />
that they are in accordance with the exhortation<br />
<strong>of</strong> the Apostle, who would do good " especially<br />
to those who are <strong>of</strong> the household,"<br />
and they have the warrant <strong>of</strong> the law <strong>of</strong> nature<br />
; for everyone will be ready to say, with<br />
that kindest-hearted <strong>of</strong> men, Charles Lamb,<br />
" I can feel for all indifferently, but I cannot<br />
feel for all alike . I can be a friend to a worthy<br />
man, who, upon another account, cannot be<br />
my mate or fellow . I cannot like all people<br />
alike ." And so as Masons, while we should be<br />
charitable to all persons in need or in distress,<br />
there are only certain ones who can claim the<br />
aid and assistance <strong>of</strong> the Order, or <strong>of</strong> its disciples,<br />
under the positive sanction <strong>of</strong> <strong>Masonic</strong><br />
law .<br />
Aitchison's - Haven Lodge (also spelled<br />
Atcheson, Achison ) . This was one <strong>of</strong> the<br />
oldest Operative Lodges consenting to the formation<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Scotland in<br />
1736 . <strong>The</strong> age <strong>of</strong> this Lodge, like many or<br />
most <strong>of</strong> the oldest Lodges <strong>of</strong> Scotland, is not<br />
known. Some <strong>of</strong> its members signed the St .<br />
Clair Charters in 1600-1601 . <strong>The</strong> place <strong>of</strong><br />
its meeting (Aitchison-Haven) is no longer on<br />
the map, but was in the county <strong>of</strong> Midlothian .<br />
<strong>The</strong> origin <strong>of</strong> the town was from a charter <strong>of</strong><br />
James V., dated 1526, and probably the Lodge<br />
dated near that period . Aitchison's-Haven<br />
was probably the first meeting-place, but they<br />
seem to have met at Musselburgh at a later<br />
period .<br />
Lyon, in his History <strong>of</strong> the Lodge <strong>of</strong> Edinburgh,<br />
speaks <strong>of</strong> trouble in the <strong>Grand</strong> Quarterly<br />
communication respecting representatives<br />
from this Lodge when (May, 1737) it was<br />
" agreed that Atcheson's Haven be deleted<br />
out <strong>of</strong> the books <strong>of</strong> the <strong>Grand</strong> Lodge, and no<br />
more called on the rolls <strong>of</strong> the Clerk's highest<br />
peril." It was restored to the roll in 1814, but<br />
becoming dormant, it was finally cut <strong>of</strong>f in<br />
1866 . <strong>The</strong> Lodge <strong>of</strong> Edinburgh has long enjoyed<br />
the distinction <strong>of</strong> having the oldest preserved<br />
Lodge minute, which dated July, 1599 .<br />
Just recently Bro. R . E . Wallace-James has<br />
brought to light a minute-book bearing this<br />
title : <strong>The</strong> Buik <strong>of</strong> the Actis and Ordinans <strong>of</strong><br />
the Nobile Maisteris and fellows <strong>of</strong> Craft <strong>of</strong> the<br />
Ludg <strong>of</strong> Aitchison's heavine, and contains a<br />
catalogue <strong>of</strong> the names <strong>of</strong> the fellows <strong>of</strong> Craft<br />
that are presently in the Zeir <strong>of</strong> God 1598 .<br />
<strong>The</strong> first page <strong>of</strong> this rare book bears in a<br />
bold hand the date, " 1598 ."<br />
<strong>The</strong> minute is as follows :<br />
<strong>The</strong> IX day <strong>of</strong> Januerie the Zeir <strong>of</strong> God<br />
upon ye quhilk day Robert Widderspone was<br />
maid fellow <strong>of</strong> Craft in ye presens <strong>of</strong> Wilzam<br />
Aytone Elder, Johne Fender being Warden,<br />
Johne Pedden Thomas Pettencrief John Crafurd<br />
George Aytone Wilzame Aytone younger<br />
Hendrie Petticrief all fellowis <strong>of</strong> Craft upon<br />
ve quhilk day he chois George Aytone Johne<br />
Pedden to be his intenders and instructouris<br />
and also ye said Robert hes payit his xx sh .<br />
and his gluffis to everie Maister as efferis . See<br />
vol. xxiv ., Trans. Quat. Cor . Lodge .<br />
[E. E . C .]<br />
Aitchison's-Haven Manuscript . One <strong>of</strong><br />
the " Old Charges," or records <strong>of</strong> Masonry<br />
now in the custody <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Scotland, formerly preserved in the archives<br />
<strong>of</strong> the Aitchison-Haven Lodge, which met at<br />
Musselburgh in Scotland . <strong>The</strong> MS . is engrossed<br />
in the minute-book <strong>of</strong> Aitchison-<br />
Haven Lodge . <strong>The</strong> writer attests to his transcription<br />
in the following manner : " Insert by<br />
me undersub and the 19" <strong>of</strong> May, 1666, Jo .<br />
Auchinleck, clerk to the Masones <strong>of</strong> Achisones<br />
Lodge."<br />
It has been reproduced (with 24 lines in facsimile)<br />
by D . Murray Lyon in his History <strong>of</strong><br />
the Lodge <strong>of</strong> Edinburgh .<br />
Aix-la-Chapelle . (In German, Aachen.)<br />
A city <strong>of</strong> Germany, remarkable in <strong>Masonic</strong><br />
history for a persecution which took place in<br />
the eighteenth century, and <strong>of</strong> which Gadicke<br />
(Freimaur . Lex .) gives the following account :<br />
In the year 1779, Ludwig Grienemann, a<br />
Dominican monk, delivered a course <strong>of</strong> Lenten<br />
sermons, in which he attempted to prove that<br />
the Jews who crucified Christ were Freemasons,<br />
that Pilate and Herod were Wardens in a<br />
Mason's Lodge, that Judas, previous to his<br />
betrayal <strong>of</strong> his Master, was initiated into the<br />
Order, and that the thirty pieces <strong>of</strong> silver,<br />
which he is said to have returned, was only the<br />
fee which he paid for his initiation . Aix-la-<br />
Chapelle being a Roman Catholic city, the<br />
magistrates were induced, by the influence <strong>of</strong>
AKIROP<br />
ALARM 43<br />
Grienemann, to issue a decree, in which they<br />
declared that anyone who should permit a<br />
meeting <strong>of</strong> the Freemasons in his house should,<br />
for the first <strong>of</strong>fense, be fined 100 florins, for<br />
the second 200, and for the third, be banished<br />
from the city. <strong>The</strong> mob became highly incensed<br />
against the Masons, and insulted all<br />
whom they suspected to be members <strong>of</strong> the<br />
Order. At length Peter Schuff, a Capuchin,<br />
jealous <strong>of</strong> the influence which the Dominican<br />
Grienemann was exerting, began also, with<br />
augmented fervor, to preach against <strong>Freemasonry</strong>,<br />
and still more to excite the popular<br />
commotion. In this state <strong>of</strong> affairs, the Lodge<br />
at Aix-la-Chapelle applied to the princes and<br />
<strong>Masonic</strong> Lodges in the neighboring territories<br />
for assistance and protection, which were immediately<br />
rendered . A letter in French was<br />
received by both priests, in which the writer,<br />
who stated that he was one <strong>of</strong> the former dignitaries<br />
<strong>of</strong> the Order, strongly reminded them<br />
<strong>of</strong> their duties, and, among other things, said<br />
that " many priests a pope, several cardinals,<br />
bishops, and even 'Dominican and Capuchin<br />
monks, had been, and still were, members <strong>of</strong><br />
the Order." Although this remonstrance had<br />
some effect peace was not altogether restored<br />
until the neighboring free imperial<br />
states threatened that they would prohibit<br />
the monks from collecting alms in their territories<br />
unless they ceased to excite the popular<br />
commotion against the Freemasons .<br />
Akirop . <strong>The</strong> name given, in the ritual <strong>of</strong><br />
the Ancient and Accepted Rite, to one <strong>of</strong> the<br />
ruffians celebrated in the legend <strong>of</strong> the Third<br />
Degree . <strong>The</strong> word is said in the ritual to signify<br />
an assassin . It might probably be derived<br />
from ]1'r), KaRaB, to assault orjoin battle;<br />
but is just as probably a word so corrupted by<br />
long oral transmission that its etymology can<br />
no longer be traced. (See Abiram.)<br />
Alabama . On August 29, 1811, while<br />
Alabama was yet a part <strong>of</strong> Mississippi Territory,<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Kentucky granted a<br />
dispensation for Madison Lodge, No . 21, in<br />
Madison County . On August 28, 1812, a<br />
Charter was granted to this Lodge, locating it<br />
at Huntsville, and was issued the same day,<br />
and the Master was installed in <strong>Grand</strong> Lodge.<br />
When the Territory was divided and Mississippi<br />
admitted into the Union in 1817, the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Mississippi had not been organized,<br />
so that it never claimed jurisdiction<br />
outside <strong>of</strong> that State, and this Lodge remained<br />
under the jurisdiction <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Kentucky until the <strong>Grand</strong> Lodge <strong>of</strong> Alabama<br />
was formed .<br />
<strong>The</strong> <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Tennessee granted dispensations for Lodges<br />
in Alabama, as follows : Alabama Lodge, No .<br />
21, at Huntsville, April 6, 1818 ; Washington<br />
Lodge at Hazel Green, in 1818 ; Rising Virtue<br />
Lodge at Tuscaloosa, in 1819 ; Halo Lodge at<br />
Cahawba, April 4, 1820 ; Moulton Lodge at<br />
Moulton May 4, 1820 ; Franklin Lodge at<br />
Russellville, October 3, 1820 ; Tuscumbia<br />
Lodge at Courtland, March 3, 1821 ; and Farrar<br />
Lodge at Elyton, March 5, 1821 . Charters<br />
were granted to Alabama and Washington<br />
Lodges, October 6, 1818 ; to Rising Virtue<br />
Lodge, October 5, 1819 ; and to Moulton,<br />
October 3, 1820.<br />
A convention to organize a <strong>Grand</strong> Lodge<br />
was held at Cahawba, June 1, 1821, and was<br />
in session five days .<br />
<strong>The</strong> constitution, dated June 14, 1821, was<br />
published by itself ; it was signed by the<br />
<strong>Grand</strong> Officers and the Representatives <strong>of</strong><br />
nine Lodges, viz . : Madison Lodge, Alabama<br />
Lodge at Huntsville, Alabama Lodge at Claiborne,<br />
Rising Virtue Lodge, Halo Lodge,<br />
Moulton Lge, Russellville Lodge, U. D.,<br />
Farrar Lodge, U. D ., and St . Stephens Lodge .<br />
Thomas W . Farrar was elected <strong>Grand</strong> Master<br />
and Thomas A . Rogers <strong>Grand</strong> Secretary .<br />
<strong>The</strong> <strong>Grand</strong> Chapter <strong>of</strong> Alabama was organized<br />
on the 2d <strong>of</strong> June, 1827, at the town <strong>of</strong><br />
Tuscaloosa, and at the same time and place a<br />
<strong>Grand</strong> Council <strong>of</strong> Royal and Select Masters<br />
was established .<br />
On the 27th <strong>of</strong> October, 1860, Sir Knt .<br />
B. B . French, <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong><br />
Encampment <strong>of</strong> the United States, issued his<br />
mandate for the formation <strong>of</strong> a <strong>Grand</strong> Commandery<br />
<strong>of</strong> Alabama.<br />
Alapa. A Latin word signifying " a blow<br />
on the cheek with the open hand .' Such a<br />
blow was given by the master to his manumitted<br />
slave as a symbol <strong>of</strong> manumission, and<br />
as a reminder that it was the last unrequited<br />
indignity which he was to receive . Hence in<br />
medieval times, the same word was applied<br />
to the blow inflicted on the cheek <strong>of</strong> the newly<br />
created knight by the sovereign who created<br />
him, with the same symbolic signification .<br />
This was sometimes represented by the blow<br />
on the shoulder with the flat <strong>of</strong> a sword, which<br />
has erroneously been called the accolade. (See<br />
Knighthood.)<br />
Alarm . <strong>The</strong> verb "to alarm" signifies,<br />
in <strong>Freemasonry</strong>, " to give notice <strong>of</strong> the approach<br />
<strong>of</strong> some one desiring admission ." Thus,<br />
" to alarm the Lodge" is to inform the Lodge<br />
that there is some one without who is seeking<br />
entrance. As a noun, the word " alarm " has<br />
two significations . 1 . An alarm is a warning<br />
given by the Tiler, or other appropriate <strong>of</strong>ficer,<br />
by which he seeks to communicate with the<br />
interior <strong>of</strong> the Lodge or Chapter. In this sense<br />
the expression so <strong>of</strong>ten used, " an alarm at the<br />
door,' simply signifies that the <strong>of</strong>ficer outside<br />
has given notice <strong>of</strong> his desire to communicate<br />
with the Lodge . 2 . An alarm is also the<br />
peculiar mode in which this notice is to be<br />
given . In modern <strong>Masonic</strong> works, the number<br />
<strong>of</strong> knocks given in an alarm is generally<br />
expressed by musical notes. Thus, three distinct<br />
knocks would be designated thus, d<br />
two rapid and two slow ones thus,<br />
and three knocks three times repeated thus,<br />
m<br />
M M, etc . <strong>The</strong> word comes<br />
from the French " alarme," which in turn<br />
comes from the Italian " all'arme," literally a<br />
cry " to arms," uttered by sentinels surprised<br />
by the enemy. <strong>The</strong> legal meaning <strong>of</strong> to alarm<br />
is not to frighten, but to make one aware <strong>of</strong> the
44 ALASKA<br />
ALDWORTH<br />
necessity <strong>of</strong> defense or protection . And this<br />
is precisely the <strong>Masonic</strong> signification <strong>of</strong> the<br />
word .<br />
Alaska . Masonry in regular form was introduced<br />
into Alaska by the establishment <strong>of</strong><br />
Gastineaux Lodge, No . 124, at Douglass, late<br />
in 1904, under a warrant from the <strong>Grand</strong><br />
Lodge <strong>of</strong> Washington . This was followed by<br />
Anvil Lodge, No . 140, at Nome ; Mount Tuneau,<br />
No . 147, at Tuneau ; Tanan, No . 162,<br />
at Fairbanks ; Valdez, No . 168, at Valdez ; and<br />
Mount McKinley, No . 183, at Cordova ; all<br />
under warrants from the same <strong>Grand</strong> Lodge .<br />
[W . J . A.]<br />
Alban, St . (See Saint Alban .)<br />
Alberta (Canada) . This <strong>Grand</strong> Lodge was<br />
established in 1905, and in 1910 had 34<br />
Lodges and 2,380 brethren under its jurisdiction.<br />
Albertus Magnus . A scholastic philosopher<br />
<strong>of</strong> the Middle Ages, <strong>of</strong> great erudition,<br />
but who had among the vulgar the reputation<br />
<strong>of</strong> being a magician . He was born at Lauingen,<br />
in Swabia, in 1205, <strong>of</strong> an illustrious family,<br />
his subtitle being that <strong>of</strong> Count <strong>of</strong> Bollstadt .<br />
He studied at Padua, and in 1223 entered<br />
the Order <strong>of</strong> the Dominicans. In 1249, he<br />
became head-master <strong>of</strong> the school at Cologne<br />
. In 1260, Pope Alexander VI . conferred<br />
upon him the bishopric <strong>of</strong> Ratisbon .<br />
In 1262, he resigned the episcopate and returned<br />
to Cologne, and, devoting himself to<br />
philosophic pursuits for the remainder <strong>of</strong> his<br />
life, died there in 1280 . His writings were very<br />
voluminous, the edition published at Lyons,<br />
in 1651, amounting to twenty-one large folio<br />
volumes . Albertus has been connected with<br />
the Operative Masonry <strong>of</strong> the Middle Ages<br />
because he has been supposed by many to have<br />
been the real inventor <strong>of</strong> the German Gothic<br />
style <strong>of</strong> architecture . Heidel<strong>of</strong>f, in his Bauhiitte<br />
des Mittelalters, says that " he recalled<br />
into life the symbolic language <strong>of</strong> the ancients,<br />
which had so long lain dormant, and adapted<br />
it to suit architectural forms ." <strong>The</strong> Masons<br />
accepted his instructions, and adopted in consequence<br />
that system <strong>of</strong> symbols which was<br />
secretly communicated only to the members <strong>of</strong><br />
their own body, and served even as a medium<br />
<strong>of</strong> intercommunication . He is asserted to<br />
have designed the plan for the construction <strong>of</strong><br />
the Cathedral <strong>of</strong> Cologne, and to have altered<br />
the Constitution <strong>of</strong> the Masons, and to have<br />
given to them a new set <strong>of</strong> laws .<br />
Albrecht, Heinrich Christoph . A German<br />
author, who published at Hamburg, in<br />
1792, the first and only part <strong>of</strong> a work entitled<br />
Materialen zu einer critischen Geschichte der<br />
Freimaurerei, i . e ., Collections towards a Critical<br />
History <strong>of</strong> <strong>Freemasonry</strong>. Moss says that<br />
this was one <strong>of</strong> the first attempts at a clear and<br />
rational history <strong>of</strong> the Order . Unfortunately,<br />
the author never completed his task, and only<br />
the first part <strong>of</strong> the work ever appeared . Albrecht<br />
was the author also <strong>of</strong> another work<br />
entitled GeheimeGeschichte eines Rosenkreuzers,<br />
or Secret History <strong>of</strong> a Rosicrucian, and <strong>of</strong> a<br />
series <strong>of</strong> papers which appeared in the Berlin<br />
Archiv . der Zeit, containing " Notices <strong>of</strong> Free-<br />
masonry In the first half <strong>of</strong> the Sixteenth<br />
Century." Albrecht adopted the theory<br />
first advanced by the Abbe <strong>Grand</strong>idier, that<br />
<strong>Freemasonry</strong> owes its origin to the Steinmetzen<br />
<strong>of</strong> Germany.<br />
Alchemy. <strong>The</strong> Neo-Platonicians introduced<br />
at an early period <strong>of</strong> the Christian era<br />
an apparently new science, which they called<br />
Mar-414n fhpd,. or the Sacred Science, which<br />
materially influenced the subsequent condition<br />
<strong>of</strong> the arts and sciences . In the fifth century<br />
arose, as the name <strong>of</strong> the science, alchemia,<br />
derived from the Arabic definite article al<br />
being added to chemia, a Greek word used in<br />
Diocletian's decree against Egyptian works<br />
treating <strong>of</strong> the X,tgta or transmutation <strong>of</strong><br />
metals ; the word seems simply to mean " the<br />
Egyptian Art," Xngta, or the land <strong>of</strong> black earth<br />
being the Egyptian name for Egypt, and<br />
Julius Firmicius, in a work On the Influence <strong>of</strong><br />
the Stars upon the Fate <strong>of</strong> Man, uses the phrase<br />
" scientia alchemiae ." From this time the<br />
study <strong>of</strong> alchemy was openly followed . In<br />
the Middle Ages, and up to the end <strong>of</strong> the seventeenth<br />
century, it was an important science,<br />
studied by some <strong>of</strong> the most distinguished philosophers,<br />
such as Avicenna, Albertus Magnus,<br />
Raymond Lulli, Roger Bacon, Elias Ashmole,<br />
and many others .<br />
Alchemy-called also the Hermetic Philosophy,<br />
because it is said to have been first<br />
taught in Egypt by Hermes Trismegistus .<br />
<strong>Freemasonry</strong> and alchemy have sought the<br />
same results (the lesson <strong>of</strong> Divine Truth and<br />
the doctrine <strong>of</strong> immortal life), and they have<br />
both sought it by the same method <strong>of</strong> symbolism.<br />
It is not, therefore, strange that in<br />
the eighteenth century, and perhaps before,<br />
we find an incorporation <strong>of</strong> much <strong>of</strong> the science<br />
<strong>of</strong> alchemy into that <strong>of</strong> <strong>Freemasonry</strong> . Hermetic<br />
rites and Hermetic degrees were common,<br />
and their relics are still to be found existing<br />
in degrees which do not absolutely trace<br />
their origin to alchemy, but which show some <strong>of</strong><br />
its traces in their rituals . <strong>The</strong> Twenty-eighth<br />
Degree <strong>of</strong> the Scottish Rite, or the Knight <strong>of</strong><br />
the Sun, is entirely a Hermetic degree, and<br />
claims its parentage in the title <strong>of</strong> " Adept <strong>of</strong><br />
Masonry," by which it is sometimes known .<br />
Aldworth, the Hon . Mrs . This lady;<br />
who is well known as " the Lady Freemason,'<br />
was the Hon . Elizabeth St . Leger, daughter<br />
<strong>of</strong> Lord Doneraile <strong>of</strong> Doneraile Court, Co .<br />
Cork, Ireland . She was born in 1693, and married<br />
in 1713 to Richard Aldworth, Esq., <strong>of</strong><br />
Newmarket Court, Co . Cork . <strong>The</strong>re appears<br />
to be no doubt that while a girl she received<br />
the First and Second degrees <strong>of</strong> <strong>Freemasonry</strong><br />
in Ireland, but <strong>of</strong> the actual circ um stances <strong>of</strong><br />
her initiation several different accounts have<br />
been given .<br />
Of these the most authentic appears to be<br />
one issued at Cork, with the authority <strong>of</strong> the<br />
family, in 1811, and afterward republished in<br />
London .<br />
From this it appears that her father, Viscount<br />
Doneraile, together with his sons and<br />
a few friends, was accustomed to open a Lodge<br />
and carry on the ordinary ceremonies at Don-
ALDWORTH<br />
ALEXANDER 45<br />
eraile Court, and it was during one <strong>of</strong> these I<br />
meetings that the occurrence took place which<br />
is thus related :<br />
" It happened on this particular occasion<br />
that the Lodge was held in a room separated<br />
from another, as is <strong>of</strong>ten the case, by stud and<br />
brickwork . <strong>The</strong> y oung lady, being giddy and<br />
thoughtless and determined to gratify her curiosity,<br />
made her arrangements accordingly,<br />
and, with a pair <strong>of</strong> scissors, (as she herself related<br />
to the mother <strong>of</strong> our informant) removed<br />
a portion <strong>of</strong> a brick from the wall, and<br />
placed herself so as to command a full view <strong>of</strong><br />
everything which occurred in the next room ;<br />
so placed, she witnessed the two first degrees<br />
in Masonry, which was the extent <strong>of</strong> the proceedings<br />
<strong>of</strong> the Lodge on that night . Becoming<br />
aware, from what she heard, that the<br />
brethren were about to separate, for the first<br />
time she felt tremblingly alive to the awkwardness<br />
and danger <strong>of</strong> her situation, and<br />
began to consider how she could retire without<br />
observation . She became nervous and agitated<br />
and nearly fainted, but so far recovered<br />
herself as to be fully aware <strong>of</strong> the necessity <strong>of</strong><br />
withdrawing as quickly as possible ; in the act<br />
<strong>of</strong> doing so, being in the dark, she stumbled<br />
against and overthrew something, said to be a<br />
chair or some ornamental piece <strong>of</strong> furniture .<br />
<strong>The</strong> crash was loud ; and the Tiler, who was<br />
on the lobby or landing on which the doors<br />
both <strong>of</strong> the Lodge room and that where the<br />
Honorable Miss St. Leger was, opened, gave<br />
the alarm, burst open the door and, with a<br />
light in one hand and a drawn sword in the<br />
other, appeared to the now terrified and fainting<br />
lady . He was soon joined by the members<br />
<strong>of</strong> the Lodge present, and luckily ; for it is asserted<br />
that but for the prompt appearance <strong>of</strong><br />
her brother,* Lord Doneraile, and other steady<br />
members, her life would have fallen a sacrifice<br />
to what was then esteemed her crime . <strong>The</strong><br />
first care <strong>of</strong> his Lordship was to resuscitate<br />
the unfortunate lady without alarming the<br />
house, and endeavor to learn from her an explanation<br />
<strong>of</strong> what had occurred ; having done<br />
so, many <strong>of</strong> the members being furious at the<br />
transaction, she was placed under guard <strong>of</strong><br />
the Tiler and a member, in the room where she<br />
was found. <strong>The</strong> members reassembled and<br />
deliberated as to what, under the circumstances<br />
was to be done, and over two long<br />
hours sbe could hear the angry discussion and<br />
her death deliberately proposed and seconded .<br />
At length the good sense <strong>of</strong> the majority succeeded<br />
in calming , in some measure, the angry<br />
and irritated feelings <strong>of</strong> the rest <strong>of</strong> the members,<br />
when, <strong>of</strong> ter much had been said and many<br />
things proposed, it was resolved to give her the<br />
op tion <strong>of</strong> submitting to the <strong>Masonic</strong> ordeal to<br />
the extent she had witnessed, (Fellow Craft,)<br />
and if she refused, the brethren were again to<br />
consult . Being waited on to decide, Miss St.<br />
Leger, exhausted and terrified by the storminess<br />
<strong>of</strong> the debate, which she could not avoid<br />
* This is a mistake ; her father, the first Lord<br />
Doneraile did not die until 1727, when his<br />
daughter had been married for fourteen years .<br />
partially hearing, and yet, notwithstanding<br />
all, with a secret pleasure, gladly and unhesitatingly<br />
accepted the <strong>of</strong>fer. She was accordingly<br />
initiated ."<br />
A very different account is given in the<br />
Freemason's Quarterly Review for 1839 (p. 322)<br />
being reprinted from the Cork Standard <strong>of</strong><br />
May 29, 1839 .<br />
According to this story Mrs . Aldworth was<br />
seized with curiosity about the mysteries <strong>of</strong><br />
<strong>Freemasonry</strong> and set herself to discover them ;<br />
so she made friends with the landlady <strong>of</strong> an<br />
inn in Cork in which a Lodge used to meet,<br />
and with her connivance was concealed in a<br />
clockcase which was placed in the Lodge room ;<br />
however, she was unable to endure the discomfort<br />
<strong>of</strong> her confinement in such narrow quarters<br />
and betrayed herself b y a scream, on which<br />
she was discovered by the members <strong>of</strong> the<br />
Lodge and then and there initiated .<br />
It will be observed that accordin g to this version<br />
the lady was already married before she<br />
was initiated. <strong>The</strong> story is said to be supported<br />
by the testimon y <strong>of</strong> two members <strong>of</strong><br />
Lodge 71, at Cork, in which Lod ge the initiation<br />
is said to have taken place ; this, however,<br />
can hardly be correct, for that Lodge did not<br />
meet at Cork until 1777, whereas, Mrs . Aidworth<br />
died in 1773 .<br />
If, however, the commoner version <strong>of</strong> the<br />
story is preferred, according to which Miss<br />
St . Leger was initiated as a young girl then<br />
the occurrence must have taken ace before<br />
her marriage in 1713, and therefore before the<br />
establishment <strong>of</strong> <strong>Grand</strong> Lodges and the introduction<br />
<strong>of</strong> warranted and numbered Lodges<br />
and it is therefore a pro<strong>of</strong> <strong>of</strong> the existence oI<br />
at least one Lod g e <strong>of</strong> Speculative Masons in<br />
Ireland at an early period .<br />
After her marriage Mrs . Aldworth seems to<br />
have kept up her connection with the Craft,<br />
for her portrait in <strong>Masonic</strong> clothing, her apron<br />
and jewels, are still in existence, and her name<br />
occurs among the subscribers to Dassigny's<br />
Enquiry <strong>of</strong> 1744 • and it has even been stated<br />
that she presided as Master <strong>of</strong> her Lodge .<br />
<strong>The</strong> story has been fully discussed by Bros.<br />
Conder, Crawley, and others in the eighth volume<br />
(1895) <strong>of</strong> the Transactions <strong>of</strong> the Quatuor<br />
Coronati Lodge <strong>of</strong> London, to which the curious<br />
are referred for further information [E . L . H .)<br />
Alethophilote, Lover <strong>of</strong> Truth . Given<br />
by Thory as the Fifth Degree <strong>of</strong> the Order <strong>of</strong><br />
African Architects . (Acts Latomorum, i ., 292 .)<br />
Alexander I ., Emperor <strong>of</strong> Russia . Alexander<br />
I . succeeded Paul I . in the year 1801<br />
and immediately after his accession renewed<br />
the severe prohibitions <strong>of</strong> his predecessor<br />
against all secret societies, and especially <strong>Freemasonry</strong><br />
. In 1803, M . Boeber, counselor<br />
<strong>of</strong> state and director <strong>of</strong> the military school at<br />
St . Petersburg, resolved to remove, if possible,<br />
from the mind <strong>of</strong> the Emperor the prejudices<br />
which he had conceived against the Order .<br />
Accordingly, in an audience which he had solicited<br />
and obtained, he described the object<br />
<strong>of</strong> the Institution and the doctrine <strong>of</strong> its myateries<br />
in such a way as to lead the Emperor to
46 ALEXANDRIA<br />
ALLEGORY<br />
rescind the obnoxious decrees, and to add these<br />
words : "What you have told me <strong>of</strong> the Institution<br />
not only induces me to grant it my<br />
protection and patronage, but even to ask for<br />
initiation into its mysteries . Is this possible<br />
to be obtained? " M . Boeber replied : "Sire<br />
I cannot myself re ply to the question . But I<br />
will call together the Masons <strong>of</strong> your capital<br />
and make your Majesty's desire known ; and<br />
I have no doubt that they will be eager to<br />
comply with your wishes ." Accordingly Alexander<br />
was soon after initiated, and the <strong>Grand</strong><br />
Orient <strong>of</strong> all the Russias was in consequence<br />
established, <strong>of</strong> which M . Boeber was elected<br />
<strong>Grand</strong> Master . (Acts Latomorum, i., 218.)<br />
Alexandria, School <strong>of</strong> . When Alexander<br />
built the city <strong>of</strong> Alexandria in Egypt, with the<br />
intention <strong>of</strong> making it the seat <strong>of</strong> his empire,<br />
he invited thither learned men from all nations,<br />
who brought with them their peculiar notions .<br />
<strong>The</strong> Alexandria School <strong>of</strong> Philosophy which<br />
was thus established, by the commingling <strong>of</strong><br />
Orientalists, Jews, Egyptians, and Greeks,<br />
became eclectic in character, and exhibited a<br />
heterogeneous mixture <strong>of</strong> the opinions <strong>of</strong> the<br />
Egyptian priests, <strong>of</strong> the Jewish Rabbis <strong>of</strong><br />
Arabic teachers, and <strong>of</strong> the disciples <strong>of</strong> Plato<br />
and P'thagoras . From this school we derive<br />
Gnosticism and the Kabbala and, above all,<br />
the system <strong>of</strong> symbolism and allegory which<br />
lay at the foundation <strong>of</strong> the <strong>Masonic</strong> philosophy<br />
. To no ancient sect, indeed, except<br />
perhaps the Pythagoreans, have the <strong>Masonic</strong><br />
teachers been so much indebted for the substance<br />
<strong>of</strong> their doctrines, as well as the esoteric<br />
method <strong>of</strong> communicating them as to that <strong>of</strong><br />
the School <strong>of</strong> Alexandria . Both Aristobulus<br />
and Philo the two most celebrated chiefs <strong>of</strong><br />
this schoo'1, taught, although a century intervened<br />
between their births, the same theory,<br />
that the sacred writings <strong>of</strong> the Hebrews were,<br />
b y their system <strong>of</strong> allegories, the true source<br />
<strong>of</strong> all religious and philosopic doctrine, the<br />
literal meaning <strong>of</strong> which alone was for the<br />
common people, the esoteric or hidden meaning~being<br />
kept for the initiated. <strong>Freemasonry</strong><br />
still carries into practise the same theor y .<br />
Alincourt, Francois d' . A French gentleman,<br />
who, in the year 1776, was sent with<br />
Don Oyres de Ornellas Pragao, a Portuguese<br />
nobleman, to prison, by the governor <strong>of</strong> the<br />
island <strong>of</strong> Madeira, for being Freemasons .<br />
<strong>The</strong> were afterward sent to Lisbon, and confine<br />
in a common jail for fourteen months,<br />
where they would have perished had not the<br />
Masons <strong>of</strong> Lisbon supported them, throw gh<br />
whose intercession with Don Martimo de<br />
Mello they were at last released . (Smith, Use<br />
and Abuse <strong>of</strong><strong>Freemasonry</strong>, p. 206 .)<br />
Allah. (Assyrian (Fig . 1), ilu; Aramaic,<br />
'*ii, elah; Hebrew, 't 'l{, dlbah.) <strong>The</strong> Arabic<br />
name <strong>of</strong> God, derived from (Fig . 2) ildh, od<br />
and the article (Fig . 3) al, expressing the<br />
by way <strong>of</strong> eminence . In the great pr<strong>of</strong>ession<br />
<strong>of</strong> the Unity, on which is founded the religion<br />
<strong>of</strong> Islam, both terms are used, as, pronounced<br />
" IA ilaha ill' Allah," there is no god but God,<br />
the real meaning <strong>of</strong> the expression being,<br />
" <strong>The</strong>re is only one God." Mohammed relates<br />
that in his night journey from Mecca to Jerusalem,<br />
on ascending through the seven heavens,<br />
he beheld above the throne <strong>of</strong> God this<br />
formula ; and the green standard <strong>of</strong> the<br />
(Fig. 1 .) (Fig . 2 .) (Fig. 3.)<br />
aJI, Si,<br />
Prophet was adorned with the mystic sentence .<br />
It is the first phrase lisped by the infant, and<br />
the devout Moslem utters the pr<strong>of</strong>ession <strong>of</strong> the<br />
faith at all times, in joy, in sorrow, in praise,<br />
in prayer, in battle, and with his departing<br />
S3355S x ~<br />
breath the words are wafted to heaven ; for<br />
among the peculiar virtues <strong>of</strong> these words is<br />
that they may be spoken without any motion<br />
<strong>of</strong> the lips . <strong>The</strong> mourners on their way to the<br />
grave continue the strain in melancholy tones .<br />
Around the supreme name is clustered the<br />
masbaha, or rosary, <strong>of</strong> the ninety-nine beautiful<br />
names <strong>of</strong> God, which are <strong>of</strong>ten repeated by<br />
the Mohammedan in his devotions .<br />
[W. S . Paterson .)<br />
Allegiance . Every Mason owes allegiance<br />
to. the Lodge, Chapter, or other body <strong>of</strong> which<br />
he is a member, and also to the <strong>Grand</strong> Lodge,<br />
<strong>Grand</strong> Chapter or other supreme authority<br />
from which that body has received its charter .<br />
But this is not a divided allegiance . If, for<br />
instance the edicts <strong>of</strong> a <strong>Grand</strong> and a Subordinate<br />
Lodge conflict, there is no question<br />
which is to be obeyed . Supreme or governing<br />
bodies in Masonry claim and must receive a<br />
paramount allegiance.<br />
Allegory. A discourse or narrative in<br />
which there is a literal and a figurative sense, a<br />
patent and a concealed meanin g , the literal or<br />
patent sense being intended, by analogy or<br />
comparison, to indicate the figurative or concealed<br />
one . Its derivation from the Greek,<br />
IxAos and ayopslEu', to say something different,<br />
that is, to stay something where the language is<br />
one thing andthetruemeaninganother,exactly<br />
expresses the character <strong>of</strong> an allegory . It has<br />
been said that there is no essential difference<br />
between an allegory and a symbol. <strong>The</strong>re is<br />
not in design, but there is in their character .<br />
An allegory may be interpreted without any<br />
previous conventional agreement but a symbol<br />
cannot . Thus, the legend <strong>of</strong> the Third Degree<br />
is an allegory, evidently to be interpreted<br />
as teaching a restoration to life ; and this we<br />
learn from the leg end itself, without any previous<br />
understanding. <strong>The</strong> sprig <strong>of</strong> acacia<br />
is a symbol <strong>of</strong> the immortality <strong>of</strong> the soul .<br />
But this we know only because such meaning<br />
had been conventionally determined when the<br />
symbol was first established . It is evident,<br />
then that an allegory whose meaning is obscure<br />
is imperfect . <strong>The</strong> enigmatical meaning<br />
should be easy <strong>of</strong> interpretation ; and hence
ALLIANCE<br />
ALL-SEEING 47<br />
Lemikre, a French poe t, has said : " L'allegorie<br />
habits un palais diaphane "-Allegory<br />
lives in a transparent palace. All the legends<br />
<strong>of</strong> <strong>Freemasonry</strong> are more or less allegorical,<br />
and whatever truth there may be in some <strong>of</strong><br />
them in an historical point <strong>of</strong> view it is only as<br />
allegories or legendary symbols that they are<br />
<strong>of</strong> importance . <strong>The</strong> English lectures have<br />
therefore very pro perly defined <strong>Freemasonry</strong><br />
to be " a system <strong>of</strong> morality veiled in allegory<br />
and illustrated by symbols ."<br />
<strong>The</strong> allegory was a favorite figure among<br />
the ancients, and to the allegorizing spirit are<br />
we to trace the construction <strong>of</strong> the entire<br />
Greek and Roman mythology . Not less did<br />
it prevail among the older Aryan nations, and<br />
its abundant use is exhibited in the religions <strong>of</strong><br />
Brahma and Zoroaster . <strong>The</strong> Jewish Rabbis<br />
were greatly addicted to it, and carried its<br />
employment as Maimonides intimates (More<br />
Nevochim, Ii I., xliii .), sometimes to an excess .<br />
<strong>The</strong>ir Midrash or system <strong>of</strong> commentaries on<br />
the sacred book, is almost altogether allegorical<br />
. Aben Ezra, a learned Rabbi <strong>of</strong> the twelfth<br />
century, says, " <strong>The</strong> Scriptures are like bodies,<br />
and allegories are like the garments with which<br />
they are clothed. Some are thin like fine silk,<br />
and others are coarse and thick like sackcloth."<br />
Our Lord, to whom this spirit <strong>of</strong> the<br />
Jewish teachers in his day was familiar, inculcated<br />
many truths in parables all <strong>of</strong> which<br />
were allegories . <strong>The</strong> primitive Fathers <strong>of</strong> the<br />
Christian Church were thus infected ; and<br />
Origen (Epist. ad Dam .), who was especially<br />
addicted to the habit, tells us that all the<br />
Pagan philosophers should be read in this<br />
apirit : "hoc facere solemus quando philosophos<br />
legimus ." Of modern allegorizing writers,<br />
the most interesting to Masons are Lee,<br />
the author <strong>of</strong> <strong>The</strong> Temple <strong>of</strong> Solomon portrayed<br />
by Scri ure Light, and John Bunyan,<br />
who wrote So 's Temple Spiritualized .<br />
Alliance, Sacred . An organization <strong>of</strong><br />
twenty-one brethrenpossessing the ultimate<br />
degree <strong>of</strong> the Scottish Rite formed id New<br />
York, September 19, 1872, who assemble annually<br />
on that day. One by one, in the due<br />
course <strong>of</strong> time, this Assembly is to decrease<br />
until the sad duty will devolve on some one to<br />
banquet alone with twenty draped chairs and<br />
covers occupied by the imajpnary presence <strong>of</strong><br />
his fellows. It was instituted to commemorate<br />
the breaking <strong>of</strong> a dead-lock in the close corporation<br />
<strong>of</strong> the Supreme Council by the admission<br />
<strong>of</strong> four very prominent members <strong>of</strong><br />
the Fraternity.<br />
Allied <strong>Masonic</strong> Degrees . A body has<br />
been formed in England called the <strong>Grand</strong><br />
Council <strong>of</strong> the Allied <strong>Masonic</strong> D egrees, in<br />
order to govern various Degrees or Orders havin*<br />
no central authority <strong>of</strong> their own . <strong>The</strong><br />
rmcipal degrees controlled by it are those <strong>of</strong><br />
9t. Lawrence the Martyr, )Knight <strong>of</strong> Constantinople,<br />
<strong>Grand</strong> Tiler <strong>of</strong> Fing Solomon, Secret<br />
Monitor, Red Cross <strong>of</strong> Babylon, and <strong>Grand</strong><br />
High Priest, besides a large number, perhaps<br />
about fift , <strong>of</strong> "side degrees," <strong>of</strong> which some<br />
are actively worked and some are not .<br />
Allooutlon . <strong>The</strong> address <strong>of</strong> the presiding<br />
<strong>of</strong>ficer <strong>of</strong> a Supreme Council <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite is sometimes so<br />
called . It was first used by the Council for<br />
the Southern Jurisdiction <strong>of</strong> the United States,<br />
and is derived from the usage <strong>of</strong> the Roman<br />
Church, where certain addresses <strong>of</strong> the Pope to<br />
the Cardinals are called allocutions, and - this<br />
is to be traced to the customs <strong>of</strong> Pagan Rome,<br />
where the harangues <strong>of</strong> the Generals to their<br />
soldiers were called allocutions .<br />
Allowed . In the old manuscript Constitutions,<br />
this word is found in the now unusual<br />
sense <strong>of</strong> " accepted ." Thus, " Every Mason<br />
<strong>of</strong> the Craft that is Mason allowed, ye shall do<br />
to him as ye would be done unto yourself ."<br />
(Lansdowne MS ., circa 1600 .) Mason allowed<br />
means Mason accepted, that is, approved. Phillips,<br />
in his New World <strong>of</strong> Words (1690), defines<br />
the verb allow, " to g~ve or grant ; to approve<br />
<strong>of</strong>; to permit or suffer ." Latimer, in one<br />
<strong>of</strong> his sermons, uses it in this sense <strong>of</strong> a pproving<br />
or accepting, thus : " St. Peter, in forsakmg<br />
his old boat and nets was allowed as much<br />
before God as if he had forsaken all the riches<br />
in the world ." In a similar sense is the word<br />
used in the Office <strong>of</strong> Public Baptism <strong>of</strong> Infants,<br />
in the Common Prayer-Book <strong>of</strong> the<br />
Church <strong>of</strong> England .<br />
All-Seeing Eye. . An important symbol <strong>of</strong><br />
the Supreme Being, borrowed by the Freemasons<br />
from the nations <strong>of</strong> antiquity . Both<br />
the Hebrews and the Egyptians appear to<br />
have derived its use from that natural mclmation<br />
<strong>of</strong> figurative minds to select an organ as<br />
the symbol <strong>of</strong> the function which it is intended<br />
peculiarly to discharge . Thus, the<br />
foot was <strong>of</strong>ten adopted as the symbol <strong>of</strong> swiftness,<br />
the arm <strong>of</strong> strength, and the hand <strong>of</strong><br />
fidelity. On the same principle, the o pen eye<br />
was selected as the symbol <strong>of</strong> watchfulness,<br />
and the eye <strong>of</strong> God as the symbol <strong>of</strong> Divine<br />
watchfulness and care <strong>of</strong> the universe . <strong>The</strong><br />
use <strong>of</strong> the symbol in this sense is repeatedly to<br />
be found in the Hebrew writers . Thus, the<br />
Psalmist says (Ps . xxxiv. 15) : "<strong>The</strong> eyes <strong>of</strong><br />
the Lord are upon the righteous, and his ears<br />
are open unto their cry," which explains a<br />
subsequent passage (Ps . cxxi . 4), in which it is<br />
said : " Behold, he that keepeth Israel shall<br />
neither slumber nor slee p . "<br />
In the Apocryphal Book <strong>of</strong> the Conversation<br />
<strong>of</strong> God with Moses on Mount Sinai,<br />
translated by the Rev . W . Cureton from an<br />
Arabic MS . <strong>of</strong> the fifteenth century, and published<br />
by the Philobiblon Society <strong>of</strong> London,<br />
the idea <strong>of</strong> the eternal watchfulness <strong>of</strong> God is<br />
thus beautifully alle gorized :<br />
" <strong>The</strong>n Moses said to the Lord 0 Lord dost<br />
thou sleep or not? <strong>The</strong> Lord said unto Noses,<br />
I never eep : but take a cup and fill it with<br />
water . <strong>The</strong>n Moses took a cup and filled it<br />
with water, as the Lord commanded him .<br />
<strong>The</strong>n the Lord cast into the heart <strong>of</strong> Moses the<br />
breath <strong>of</strong> slumber ; so he slept, and the cup fell<br />
from his hand, and the water which was<br />
therein wasspilled . <strong>The</strong>n Moses awoke from<br />
his sleep . <strong>The</strong>n said God to Moses, I declare<br />
by my power, and by my glory, that if I were<br />
to withdraw my providence from the heavens
48 ALL-SOULS',<br />
ALNWICK<br />
and the earth, for no longer a space <strong>of</strong> time<br />
than thou hast slept, they would at once fall to<br />
ruin and confusion, like as the cup fell from<br />
thy hand."<br />
On the same principle, the Egyptians represented<br />
Osiris, their chief deity, by the symbol<br />
<strong>of</strong> an open eye, and placed this hieroglyphic<br />
<strong>of</strong> him in all their temples . His<br />
symbolic name, on the monuments, was represented<br />
by the eye accompanying a throne, to<br />
which was sometimes added an abbreviated<br />
figure <strong>of</strong> the god, and sometimes what has been<br />
called a hatchet, but which may as correctly<br />
be supposed to be a representation <strong>of</strong> a square .<br />
<strong>The</strong> All-Seeing Eye may then be considered<br />
as a symbol <strong>of</strong> God manifested in his omnipresence-his<br />
guardian and preserving character-to<br />
which Solomon alludes in the Book<br />
<strong>of</strong> Proverbs (xv . 3) when he says : "<strong>The</strong> eyes<br />
<strong>of</strong> the Lord are in every place, beholding (or,<br />
as in the Revised Version, keeping watch<br />
upon) the evil and the good ." It is a symbol <strong>of</strong><br />
the Omnipresent Deity .<br />
All-Souls' Day . <strong>The</strong> 2d <strong>of</strong> November .<br />
A festival in the Romish Church for prayers in<br />
behalf <strong>of</strong> all the faithful dead . It is kept as a<br />
feast day by Chapters <strong>of</strong> Rose Croix .<br />
Almanac, <strong>Masonic</strong> . Almanacs for the<br />
special use <strong>of</strong> the Fraternity are annually<br />
published in many countries <strong>of</strong> Europe, but<br />
the custom has not extended to America . As<br />
early as 1752 we find an Almanach des Francs-<br />
Macons en Icosse published at <strong>The</strong> Hague .<br />
This or a similar work, was continued to be<br />
published annually at the same place until the<br />
year 1778. (Moss, Bibliographic, Nos. 107-9 .)<br />
<strong>The</strong> first English work <strong>of</strong> the kind appeared in<br />
1775, under the title <strong>of</strong> <strong>The</strong> Freemason's Calendar,<br />
or an Almanac for the year 1775 containing,<br />
besides an accurate and useful Gtalendar<br />
<strong>of</strong> all remarkable occurrences for the year,<br />
many useful and curious particulars relating to<br />
Masonry . Inscribed to Lord Petre, G . M ., by<br />
a Society <strong>of</strong> Brethren. London, printed for<br />
the Society <strong>of</strong> Stationers. This work was<br />
without any <strong>of</strong>ficial authority, but two years<br />
after the Freemason's Calendar for 1777 was<br />
published " under the sanction <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> England." A <strong>Masonic</strong> Year Book<br />
is now issued annually by the <strong>Grand</strong> Lodge <strong>of</strong><br />
England, and most <strong>of</strong> the English Provinces<br />
publish <strong>Masonic</strong> Almanacs .<br />
Almighty . In Hebrew IV ~X, El Shaddai.<br />
<strong>The</strong> name by which God was known to the<br />
patriarchs before he announced himself to<br />
Moses by his tetragrammatonic name <strong>of</strong> Jehovah.<br />
(See Exodus vi. 3 .) It refers to his<br />
power and might as the Creator and Ruler <strong>of</strong><br />
the universe, and hence is translated in the<br />
Septuagint by ,rawrorcpdrwp, and in the Vulgate<br />
by omnipotens .<br />
Almond-Tree. When it is said in the passage<br />
<strong>of</strong> Scripture from the twelfth chapter <strong>of</strong><br />
Ecclesiastes, sometimes read during the ceremonies<br />
<strong>of</strong> the Third Degree, " the almond-tree<br />
shall flourish," reference is made to the white<br />
flowers <strong>of</strong> that tree, and the allegoric signification<br />
is to old age, when the hairs <strong>of</strong> the head<br />
shall become gray.<br />
I Almoner . An <strong>of</strong>ficer elected or appointed<br />
in the continental Lodges <strong>of</strong> Europe to take<br />
charge <strong>of</strong> the contents <strong>of</strong> the alms-box, to<br />
carry into effect the charitable resolutions <strong>of</strong><br />
the Lodge, and to visit sick and needy brethren<br />
. A physician is usually selected in preference<br />
to any other member for this <strong>of</strong>fice . An<br />
almoner may also be appointed among the<br />
<strong>of</strong>ficers <strong>of</strong> an English Loge . In the United<br />
States the <strong>of</strong>ficer does not exist, his duties<br />
being performed by a committee <strong>of</strong> charity .<br />
It is an important <strong>of</strong>fice in all bodies <strong>of</strong> the<br />
Scottish Rite .<br />
Alms-Box. A box which, toward the<br />
close <strong>of</strong> the Lodge, is handed around by an<br />
appropriate <strong>of</strong>ficer for the reception <strong>of</strong> such<br />
donations for general objects <strong>of</strong> charity as the<br />
brethren may feel disposed to bestow. This<br />
laudable custom is very generally practised<br />
in the Lodges <strong>of</strong> England, Scotland and Ireland,<br />
and universally in those <strong>of</strong> the continent.<br />
<strong>The</strong> newly initiated candidate is expected<br />
to contribute more liberally than the<br />
other members . Bro . Hyde Clarke says<br />
(Lon . Freem. Mag ., 1859, p . 1166) that " some<br />
brethren are in the habit, on an occasion <strong>of</strong><br />
thanksgiving with them, to contribute to the<br />
box <strong>of</strong> the Lodge more than on other occasions<br />
." This custom has not been adopted in<br />
the Lodges <strong>of</strong> America, except in those <strong>of</strong><br />
French origin and in those <strong>of</strong> the Ancient and<br />
Accepted Scottish Rite .<br />
Almsgiving . Although almsgiving, or the<br />
pecuniary relief <strong>of</strong> the destitute was not one<br />
<strong>of</strong> the original objects for which the Institution<br />
<strong>of</strong> <strong>Freemasonry</strong> was established, yet, as<br />
in every society <strong>of</strong> men bound together by a<br />
common tie, it becomes incidentally, yet necessarily,<br />
a duty to be practised by all its<br />
members in their individual as well as in their<br />
corporate capacity . In fact, this virtue is intimately<br />
interwoven with the whole superstructure<br />
<strong>of</strong> the Institution, and its practise is a<br />
necessary corollary from all its principles . At<br />
an early period in his initiation the candidate<br />
is instructed in the beauty <strong>of</strong> charity by the<br />
most impressive ceremonies, which are not<br />
easily to be forgotten, and which, with the same<br />
benevolent design, are repeated from time to<br />
time during his advancement to higher degrees,<br />
in various forms and under different<br />
circumstances . " <strong>The</strong> true Mason," sa s<br />
Bro. Pike, " must be and must have a ri t<br />
to be, content with himself ; and he can be so<br />
only when he lives not for himself alone, but<br />
for others who need his assistance and have a<br />
claim upon his sympathy ." And the same<br />
eloquent writer lays down this rule for a Mason<br />
a almsgiving : " Give, looking for nothing<br />
again, without consideration <strong>of</strong> future advantages<br />
; give to children, to old men, to the unthankful,<br />
and the dying, and to those you shall<br />
never see again ; for else your alms or courtesy<br />
is not charity, but traffic and merchandise .<br />
And omit not to relieve the needs <strong>of</strong> your<br />
enemy and him who does you injury ." (See<br />
Exclusiveness <strong>of</strong> Masonry .)<br />
Alnwick Manuscript . This manuscript,<br />
which is now in the possession <strong>of</strong> th8 New-
formed<br />
AL-OM-JAH ALPHABET 49<br />
castle College <strong>of</strong> the " Societas Rosicruciana I writers, are ranged in the heavens in the form<br />
in Anglia," is written on twelve quarto pages ! <strong>of</strong> letters, and that it is possible to read<br />
as a preface to the minute-book <strong>of</strong> the " Com- I there whatsoever <strong>of</strong> importance is to happen<br />
pany and Fellowship <strong>of</strong> Freemasons <strong>of</strong> a i throughout the universe. And the great Eng-<br />
Lodge held at Alnwick," where it appears lish Hermetic philosopher, Robert Fludd, says,<br />
under the heading <strong>of</strong> " <strong>The</strong> Masons' Constitu- in his Apology for theBrethren <strong>of</strong> the Rosy Cross,<br />
tions ." <strong>The</strong> date <strong>of</strong> the document is September that there are characters in the heavens<br />
29, 1701, " being the general head meeting formed from the disposition <strong>of</strong> the stars, just<br />
day." It was first published in1871inHughan's' as geometric lines and ordinary letters are<br />
<strong>Masonic</strong> Sketches and Reprints (Amer, ed .), from points ; and he adds, that those<br />
and again in 1872 by the same author in his I to whom God has granted the hidden knowl-<br />
Otd Charges <strong>of</strong> the Brztash Freemasons . In this edge <strong>of</strong> reading these characters will also know<br />
latter work, Bro. Hughan says <strong>of</strong> the records <strong>of</strong> not only whatever is to happen, but all the<br />
this old Lodge that, " ranging from 1703 to secrets <strong>of</strong> philosophy. <strong>The</strong> letters thus arranged<br />
in the form <strong>of</strong> stars are called the An-<br />
1757 they mostly refer to indentures, fines,<br />
and initiations, the Lodge from first to last gels' Alphabet. <strong>The</strong>y have the power and<br />
remaining true to its operative origin . <strong>The</strong> articulation but not the form <strong>of</strong> the Hebrew<br />
members were required annually to `appear at letters, and the Kabbalists say that in them<br />
the Parish Church <strong>of</strong> Alnwicke with their Moses wrote the tables <strong>of</strong> the law. <strong>The</strong> astrologers,<br />
and after them the alchemists, made<br />
approns on and common squares as aforesaid<br />
on St . John's Day in Christmas, when a sermon<br />
was provided and preached by some tion into any <strong>of</strong> the high degree rituals is an<br />
much use <strong>of</strong> this alphabet ; and its introduc-<br />
clergyman at their appointment.' A. D . evidence <strong>of</strong> the influence exerted on these degrees<br />
by the Hermetic philosophy . Agrippa in<br />
1708 ." <strong>The</strong> MS. has since been reproduced<br />
in facsimile by the Newcastle College <strong>of</strong> Rosicrucians<br />
in 1895 .<br />
pus Egyptiacus, and some other writers, have<br />
his Occult Philosophy, and Kircher in his (Edi-<br />
Al-om-Jah. In the Egyptian mysteries, given copies <strong>of</strong> this alphabet . It may also be<br />
this is said to have been the name given to found in Johnson's Typographia . But it is in<br />
the aspirant in the highest degree as the secret the mystical books <strong>of</strong> the Kabbalists that we<br />
name <strong>of</strong> the Supreme Being . In its component<br />
parts we may recognize the ~{\, AL or EL <strong>of</strong> Alphabet, Hebrew . Nearly all <strong>of</strong> the sig-<br />
must look for full instructions on this subject .<br />
the Hebrews, the Auras or triliteral name <strong>of</strong><br />
the Indian mysteries, and the T' JAS <strong>of</strong> the<br />
Syrians.<br />
Aloyau, Societe de 1' . <strong>The</strong> word Aloyau<br />
is the French name for a sirloin <strong>of</strong> beef and<br />
hence the title <strong>of</strong> this society in English would<br />
be <strong>The</strong> Society <strong>of</strong> the Sirloin . It was a <strong>Masonic</strong><br />
association, which existed in France before<br />
the revolution <strong>of</strong> 178 , until its members were<br />
dispersed at that time. <strong>The</strong>y pr<strong>of</strong>essed to be<br />
the possessors <strong>of</strong> many valuable documents<br />
relating to the Knights Templar and, besides,<br />
to be (ActaLatomorum, i ., 292) their successors .<br />
(See Temple, Order <strong>of</strong> the.)<br />
Alpha and Omega. <strong>The</strong> first and last letters<br />
<strong>of</strong> the Greek language, referred to in the<br />
Royal Master and some <strong>of</strong> the higher degrees .<br />
<strong>The</strong>y are explained by this passage in Revelations,<br />
ch. xxii ., v . 13 . : " I am Alpha and<br />
Omega, the beginning and the end, the first<br />
and the last ." Alpha and Omega is, therefore,<br />
one <strong>of</strong> the appellations <strong>of</strong> God, equivalent<br />
to the beginning and end <strong>of</strong> all things, and<br />
so referred to in Isaiah xliv . 6, " I am the first<br />
and I am the last."<br />
Alphabet, Angels' . In the old rituals <strong>of</strong><br />
the Fourth or Secret Master's Degree <strong>of</strong> the<br />
Scottish and some other Rites, we find this<br />
passage : " <strong>The</strong> seventy-two names, like the<br />
name <strong>of</strong> the Divinity, are to be taken to the<br />
Kabbalistic Tree and the Angels' Alphabet ."<br />
<strong>The</strong> Kabbalistic Tree is a name given by the<br />
Kabbalists to the arrangement <strong>of</strong> the ten Sephiroth<br />
(which see) . <strong>The</strong> Angels' Alphabet is<br />
called by the Hebrews OITh1 X17, chetab<br />
hamalachim, or the writing <strong>of</strong> the angels . Gaffarel<br />
says (Curios . Inouis . t ch . xiii ., 2) that the<br />
stars, according to the opinion <strong>of</strong> the Hebrew<br />
nificant words in the <strong>Masonic</strong> rituals are <strong>of</strong><br />
Hebrew origin, and in writing them in the rituals<br />
the Hebrew letters are frequently used .<br />
For convenience <strong>of</strong> reference, that alphabet is<br />
here given . <strong>The</strong> Hebrews, like other ancient<br />
nations, had no figures, and therefore made<br />
use <strong>of</strong> the letters <strong>of</strong> their alphabet instead <strong>of</strong><br />
numbers, each letter having a particular numerical<br />
value. <strong>The</strong>y are, therefore, affixed in<br />
the following table :<br />
Aleph It A 1<br />
Beth B 2<br />
Gimel ] G 3<br />
Daleth "I D 4<br />
He ri H 5<br />
Vau 1 VorO 6<br />
Zain 7 Z 7<br />
Cheth<br />
ri CH 8<br />
Teth<br />
Yod<br />
Caph<br />
Lamed<br />
t9 T 9<br />
I or Y 10<br />
C or K 20<br />
L 30<br />
Mem 7] M 40<br />
Nun ] N 50<br />
Samech b S 60<br />
Ain<br />
y Guttural 70<br />
Pe<br />
D P 80<br />
Tsaddi Y Tz 90<br />
Koph 7 Q or K 100<br />
Resh I R 200<br />
Shin 10 SH 300<br />
Tau rl T 400<br />
Final Caph 1 C or K 500<br />
Final Mem C M 600<br />
Final Nun i N 700<br />
Final Pe P 800<br />
Final Tsaddi y TZ 900
50 ALPHABET<br />
ALTAR<br />
Alphabet, <strong>Masonic</strong> . See Cip her Writing .<br />
Alphabet, Number <strong>of</strong> Letters In . In<br />
the Sandwich Island alphabet there are 12<br />
letters ; the Burmese 19 ; Italian, 20 ; Bengalese,<br />
21 ; Hebrew, §yrian, Chaldee, Phoenician,<br />
and Samaritan, 22 each ; Latin, 23<br />
Greek, 24 ; French, 25 ; German, Dutch, and<br />
English, 26 each ; Spanish and Sclavonic, 27<br />
each, Persian and Coptic, 32 each ; Georgian,<br />
35 ; Armenian, 38 ; Russian, 41 ; Muscovite,<br />
43 ; Sanskrit and Japanese, 50 each ; Ethiopic<br />
and Tartarian, 202 each .<br />
Alphabet, Samaritan . It is believed by<br />
scholars that, previous to the captivity, the<br />
alphabet now called the Samaritan was employed<br />
by the Jews in transcribing the copies<br />
<strong>of</strong> the law, and that it was not, until their return<br />
from Babylon that they adopted, instead<br />
<strong>of</strong> their ancient characters, the Chaldee or<br />
square letters, now called the Hebrew, in<br />
which the sacred text, as restored by Ezra,<br />
was written . Hence, in the more recent rituals<br />
<strong>of</strong> the Scottish Rite, especially those used<br />
in the United States, the Samaritan character<br />
is beginning to be partially used . For convenience<br />
<strong>of</strong> reference, it is therefore here inserted .<br />
<strong>The</strong> letters are the same in number as the Hebrew,<br />
with the same power and the same<br />
names ; the only difference is in form .<br />
Aleph<br />
Lamed<br />
Beth<br />
Mem<br />
Gimel<br />
Nun<br />
Daleth q Samech<br />
He • Ayin<br />
Vau<br />
Pe<br />
Zain<br />
Tsade<br />
Cheth<br />
Koph<br />
Teth • Reach<br />
Yod<br />
Shin<br />
Kaph Tau<br />
c<br />
•<br />
Alpina . In 1836, and some years afterward,<br />
General Assemblies <strong>of</strong> the Masons <strong>of</strong><br />
Switzerland were convened at Zurich, Berne,<br />
and Basle, which resulted in the union <strong>of</strong> the<br />
two <strong>Masonic</strong> authorities <strong>of</strong> that confederation,<br />
under the name <strong>of</strong> the <strong>Grand</strong> Lodge Alpina .<br />
<strong>The</strong> new <strong>Grand</strong> Lodge was organized at Zurich,<br />
h,4by fourteen Lodges, on the 24th <strong>of</strong> July,<br />
In 1910 it had 34 Lodges under its jurisdiction<br />
with a membership <strong>of</strong> 3,842 .<br />
Altar. <strong>The</strong> most important article <strong>of</strong> furniture<br />
in a Lodge room is undoubtedly the<br />
altar. It is worth while, then, to investigate<br />
its character and its relation to the altars <strong>of</strong><br />
other religious institutions . <strong>The</strong> definition <strong>of</strong><br />
an altar is very simple . It is a structure elevated<br />
above the ground, and appropriated to<br />
some service connected with worship, such as<br />
the <strong>of</strong>fering <strong>of</strong> oblations, sacrifices, or prayers .<br />
Altars, among the ancients, were generally<br />
made <strong>of</strong> turf or stone . When permanently<br />
erected and not on any sudden emergency,<br />
they were generally built in regular courses <strong>of</strong><br />
Masonry, and usually in a cubical form . Altars<br />
were erected long before temples . Thus,<br />
Noah is said to have erected one as soon as he<br />
came forth from the ark . Herodotus gives the<br />
Egyptians the credit <strong>of</strong> being the first among<br />
the heathen nations who invented altars .<br />
Among the ancients, both Jews and Gentiles,<br />
altars were <strong>of</strong> two kinds-for incense and<br />
for sacrifice . <strong>The</strong> latter were always erected<br />
in the open air, outside and in front <strong>of</strong> the<br />
Temple . Altars <strong>of</strong> incense only were permitted<br />
within the Temple walls . Animals were<br />
slain, and <strong>of</strong>fered on the altars <strong>of</strong> burnt-<strong>of</strong>ferings<br />
. On the altars <strong>of</strong> incense, bloodless sacrifices<br />
were presented and incense was burnt<br />
to the Deity .<br />
<strong>The</strong> <strong>Masonic</strong> altar, which, like everything<br />
else in Masonry, is symbolic, appears to combine<br />
the character and uses <strong>of</strong> both <strong>of</strong> these<br />
altars . It is an altar <strong>of</strong> sacrifice, for on it the<br />
candidate is directed to lay his passions and<br />
vices as an oblation to the Deity while he<br />
<strong>of</strong>fers up the thoughts <strong>of</strong> a pure heart as a<br />
fitting incense to the <strong>Grand</strong> Architect <strong>of</strong> the<br />
Universe . <strong>The</strong> altar is, therefore, the most<br />
holy place in a Lodge .<br />
Among the ancients, the altar was always<br />
invested with peculiar sanctity . Altars were<br />
places <strong>of</strong> refuge, and the supplicants who fled<br />
to them were considered as having placed<br />
themselves under the protection <strong>of</strong> the Deity<br />
to whom the altar was consecrated, and to do<br />
violence even to slaves and criminals at the<br />
altar, or to drag them from it, was regarded as<br />
an act <strong>of</strong> violence to the Deity himself, and was<br />
hence a sacrilegious crime .<br />
<strong>The</strong> marriage covenant among the ancients<br />
•<br />
was always solemnized at the altar, and men<br />
• were accustomed to make all their solemn contracts<br />
and treaties by taking oaths at altars .<br />
•<br />
An oath taken or a vow made at the altar was<br />
considered as more solemn and binding than<br />
one assumed under other circumstances .<br />
• Hence, Hannibal's father brought him to the<br />
Carthaginian altar when he was about to make<br />
him swear eternal enmity to the Roman<br />
power.<br />
In all the religions <strong>of</strong> antiquity, it was the<br />
usage <strong>of</strong> the priests and the people to pass<br />
around the altar in the course <strong>of</strong> the sun, that<br />
is to say, from the east, by the way <strong>of</strong> the<br />
south, to the west, singing paeans or hymns <strong>of</strong><br />
praise as a part <strong>of</strong> their worship .<br />
From all this we see that the altar in Masonr~<br />
is not merely a convenient article <strong>of</strong><br />
furniture, intended, like a table, to hold a<br />
Bible . It is a sacred utensil <strong>of</strong> religion, intended,<br />
like the altars <strong>of</strong> the ancient temples,<br />
for religious uses, and thus identifying Masonry,<br />
by its necessary existence in our Lodges,<br />
as a religious institution. Its presence should<br />
also lead the contemplative Mason to view the<br />
ceremonies in which it is employed with<br />
solemn reverence, as being part <strong>of</strong> a really<br />
religious worship .<br />
<strong>The</strong> situation <strong>of</strong> the altar in the French and<br />
Scottish Rites is in front <strong>of</strong> the Worshipful<br />
Master, and therefore, in the East . In the<br />
York Rite, the altar is placed in the center <strong>of</strong>
ALTENBERG<br />
AMENDMENT 51<br />
the room, or more properly a little to the East<br />
<strong>of</strong> the center .<br />
<strong>The</strong> form <strong>of</strong> a <strong>Masonic</strong> altar should be a<br />
cube, about three feet high, and <strong>of</strong> corresponding<br />
proportions as to length and width, having,<br />
in imitation <strong>of</strong> the Jewish altar, four horns,<br />
one at each corner . <strong>The</strong> Holy Bible with the<br />
Square and Compass should be spread open<br />
EAST.<br />
i ~!IiliiVi'llllill~illll<br />
III IIIIIIiil~lllllllllllllll1111111111111119flllllllllllllllllllll'<br />
WEST.<br />
upon it, while around it are to be placed three<br />
lights. <strong>The</strong>se lights are to be in the East,<br />
West, and South, and should be arranged as in<br />
the annexed diagram . <strong>The</strong> stars show the position<br />
<strong>of</strong> the light in the East West, and South .<br />
<strong>The</strong> black dot represents the position North<br />
<strong>of</strong> the altar where there is no light, because in<br />
Masonry the North is the place <strong>of</strong> darkness .<br />
Altenburg, Congress <strong>of</strong> . Altenberg is a<br />
small place in the <strong>Grand</strong> Dukedom <strong>of</strong> Weimar,<br />
about two miles from the city <strong>of</strong> Jena. Here<br />
in the month <strong>of</strong> June 1764 the notorious<br />
Johnson, or Leucht, who called himself the<br />
<strong>Grand</strong> Master <strong>of</strong> the Knights Templar and the<br />
head <strong>of</strong> the Rite <strong>of</strong> Strict Observance, assembled<br />
a <strong>Masonic</strong> congress for the purpose <strong>of</strong><br />
establishing this Rite and its system <strong>of</strong> Templar<br />
Masonry. But he was denounced and<br />
expelled by the Baron de Hund, who having<br />
proved Johnson to be an impostor and' charlatan,<br />
was himself proclaimed <strong>Grand</strong> Master <strong>of</strong><br />
the German Masons by the congress . (See<br />
Johnson and Hund; also Strict Observance,<br />
Rite <strong>of</strong>.)<br />
Altenburg, Lodge at. One <strong>of</strong> the oldest<br />
Lodges in Germany is the Lodge <strong>of</strong> " Archimedes<br />
<strong>of</strong> the Three Tracing Boards" (Archimedes<br />
zu den drei Reissbreutern) in Altenburg .<br />
It was instituted January 31, 1742, by a deputation<br />
from Leipsic . In 1775 it joined the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Berlin, but in 1788 attached<br />
itself to the Eclectic Union at Frankfort-onthe-Main,<br />
which body it left in 1801, and<br />
established a directory <strong>of</strong> its own, and installed<br />
a Lodge at Gera and another at Schneeberg<br />
. In the year 1803 the Lodge published a<br />
Book <strong>of</strong> Constitutions in a folio <strong>of</strong> 244 pages, a<br />
work which is now rare, and which Lenning<br />
says is one <strong>of</strong> the most valuable contributions<br />
to <strong>Masonic</strong> literature . Three <strong>Masonic</strong> journals<br />
were also produced by the Altenburg<br />
school <strong>of</strong> historians and students, one <strong>of</strong> which<br />
-theBruderbldtter continued to appear until<br />
1854 . In 1804 the Lodge struck a medal upon<br />
the occasion <strong>of</strong> erecting a new hall . In 1842<br />
it celebrated its centennial anniversary .<br />
Amal-sagghl. (Great labor.) <strong>The</strong> name<br />
<strong>of</strong> the 5th step <strong>of</strong> the mystic ladder <strong>of</strong> Kadosh,<br />
A. A . Scottish Rite .<br />
Amaranth . A plant well known to the<br />
ancients, the Greek name <strong>of</strong> which signifies<br />
" never withering ." It is the Celosia cristata<br />
<strong>of</strong> the botanists. <strong>The</strong> dry nature <strong>of</strong> the<br />
flowers causes them to retain their freshness for<br />
a very long time, and Pliny says, although incorrectly,<br />
that if thrown into water they will<br />
bloom anew . Hence it is a symbol <strong>of</strong> immortality,<br />
and was used by the ancients in their<br />
funeral rites . It is <strong>of</strong>ten placed on c<strong>of</strong>fins at<br />
the present day with a like symbolic meaning,<br />
and is hence one <strong>of</strong> the decorations <strong>of</strong> a<br />
Sorrow Lodge.<br />
Amaranth, Order <strong>of</strong> the . Instituted by<br />
Queen Christina <strong>of</strong> Sweden in 1653, and numbering<br />
31, composed <strong>of</strong> 15 knights, 15 ladies,<br />
and the Queen as the <strong>Grand</strong>mistress . <strong>The</strong><br />
insignia consisted <strong>of</strong> two letters A interlaced<br />
one being inverted, within a laurel crown, and<br />
bearing the motto, Dolce nella memoria. <strong>The</strong><br />
annual festival <strong>of</strong> this equestrian Order was<br />
held at the Epiphany . A society <strong>of</strong> a similar<br />
name, androgynous in its nature, was instituted<br />
in 1883, under the supervision <strong>of</strong> Robert<br />
Macoy, <strong>of</strong> New York, to supplement the Order<br />
<strong>of</strong> the Eastern Star, having a social and<br />
charitable purpose, the ritual <strong>of</strong> which, as well<br />
as its constitutional government, has met with<br />
much commendation .<br />
Amax jah . Hebrew M"1TMR, God spake;<br />
a significant word in the high degrees <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite .<br />
Amen . Sometimes used as a response to a<br />
<strong>Masonic</strong> prayer, though in England the formula<br />
is " so mote it be ." <strong>The</strong> word Amen signifies<br />
in Hebrew verily, truly, certainly . "Its proper<br />
place," says Gesenius, " is where one person<br />
confirms the words <strong>of</strong> another, and adds his<br />
wish for success to the other's vows ." It is<br />
evident, then, that it is the brethren <strong>of</strong> the<br />
Lodge and not the Master or Chaplain, who<br />
should pronounce the word . Yet the custom<br />
in the United States is for the Master or<br />
Chaplain to say "Amen "and the brethren<br />
respond, " So mote it be ." It is a response to<br />
the prayer . <strong>The</strong> Tahnudists have many<br />
superstitious notions in respect to this word .<br />
Thus, in one treatise (Uber Musar), it is said<br />
that whosoever pronounces it with fixed attention<br />
and devotion, to him the gates <strong>of</strong> Paradise<br />
will be opened-and : again, whosoever enunciates<br />
the word rapidly, his days shall pass<br />
rapidly away, and whosoever dwells upon it,<br />
pronouncing it distinctly and slowly, his life<br />
shall be prolonged .<br />
Amendment . All amendments to the bylaws<br />
<strong>of</strong> a Lodge must be submitted to the<br />
<strong>Grand</strong> or Provincial or District Lodge for its<br />
approval.<br />
An amendment to a motion pending before<br />
a Lodge takes precedence <strong>of</strong> the original<br />
motion, and the question must be put upon the<br />
amendment first . If the amendment be lost,<br />
then the question will be on the motion ; if the<br />
amendment be adopted, then the question<br />
will be on the original motion as so amended ;
52 AMENDMENT<br />
AMERICAN<br />
and if then this question be lost, the whole<br />
motion falls to the ground .<br />
<strong>The</strong> principal Parliamentary rules in relation<br />
to amendments which are applicable to<br />
the business <strong>of</strong> a <strong>Masonic</strong> Lodge are the<br />
following :<br />
1. An amendment must be made in one <strong>of</strong><br />
three ways : by adding or inserting certain<br />
words, by striking out certain words, or by<br />
striking out certain words and inserting others .<br />
2. Every amendment is susceptible <strong>of</strong> an<br />
amendment <strong>of</strong> itself, but there can be no<br />
amendment <strong>of</strong> the amendment <strong>of</strong> an amendment<br />
; such a piling <strong>of</strong> questions one upon<br />
another would tend to embarrass rather than<br />
to facilitate business . " <strong>The</strong> object which is<br />
proposed to be effected by such a proceeding<br />
must be sought by rejecting the amendment<br />
to the amendment, and then submitting the<br />
proposition in the form <strong>of</strong> an amendment <strong>of</strong><br />
the first amendment in the form desired ."<br />
Cushing (Elem. Law and Pract . Leg . Ass .,<br />
§ 1306) illustrates this as follows : " If a proposition<br />
consists <strong>of</strong> AB, and it is proposed to<br />
amend by inserting CD, it may be moved to<br />
amend the amendment by inserting EF ; but<br />
it cannot be moved to amend this amendment,<br />
as, for example, by inserting G . <strong>The</strong> only<br />
mode by which this can be reached is to reject<br />
the amendment in the form in which it is presented,<br />
namely, to insert EF, and to move it<br />
in the form in which it is desired to be<br />
amended, namely, to insert EFG ."<br />
3 . An amendment once rejected cannot be<br />
again proposed .<br />
4. An amendment to strike out certain<br />
words having prevailed, a subsequent motion<br />
to restore them is out <strong>of</strong> order .<br />
5. An amendment may be proposed which<br />
will entirely change the character and substance<br />
<strong>of</strong> the original motion . <strong>The</strong> inconsistency<br />
or incompatibility <strong>of</strong> a proposed<br />
amendment with the proposition to be<br />
amended, though an argument, perhaps, from<br />
its rejection by the Lodge, is no reason for its<br />
suppression by the presiding <strong>of</strong>ficer .<br />
6 . An amendment, before it has been proposed<br />
to the body for discussion, may be withdrawn<br />
by the mover • but after it has once been<br />
in possession <strong>of</strong> the Lodge, it can only be withdrawn<br />
by leave <strong>of</strong> the Lodge. In the Congress<br />
<strong>of</strong> the nited States, leave must be obtained<br />
by unanimous consent ; but the usage in <strong>Masonic</strong><br />
bodies is to require only a majority vote .<br />
7 . An amendment having been withdrawn<br />
by the mover, may be again proposed by<br />
another member.<br />
8 . Several amendments may be proposed<br />
to a motion or several amendments to an<br />
amendment, and the question will be put on<br />
them in the order <strong>of</strong> their presentation . But<br />
as an amendment takes precedence <strong>of</strong> a<br />
motion, so an amendment to an amendment<br />
takes precedence <strong>of</strong> the original amendment .<br />
9. An amendment does not require a<br />
seconder, although an original motion always<br />
does.<br />
<strong>The</strong>re are many other rules relative to<br />
amendments which prevail in Parliamentary<br />
bodies, but these appear to be the only ones<br />
which regulate this subject in <strong>Masonic</strong> assemblies<br />
.<br />
Amenti . See Book <strong>of</strong> the Dead.<br />
American Mysteries. Among the many<br />
evidences <strong>of</strong> a former state <strong>of</strong> civilization among<br />
the Aborigines <strong>of</strong> America which seem to<br />
prove their origin from the races that inhabit<br />
the Eastern hemisphere, not the least remarkable<br />
is the existence <strong>of</strong> Fraternities bound<br />
by mystic ties, and claiming, like the Freemasons,<br />
to possess an esoteric knowledge,<br />
which they carefully conceal from all but the<br />
initiated . De Witt Clinton relates, on the<br />
authority <strong>of</strong> a respectable native minister,<br />
who had received the signs, the existence <strong>of</strong><br />
such a society among the Iroquois . <strong>The</strong><br />
number <strong>of</strong> the members was limited to fifteen,<br />
<strong>of</strong> whom six were to be <strong>of</strong> the Seneca tribe,<br />
five <strong>of</strong> the Oneidas, two <strong>of</strong> the Cayugas, and<br />
two <strong>of</strong> the St. Regis . <strong>The</strong>y claim that their<br />
institution has existed from the era <strong>of</strong> the<br />
creation . <strong>The</strong> times <strong>of</strong> their meeting they<br />
keep secret, and throw much mystery over all<br />
their proceedings .<br />
Brinton tells us in his interesting and instructive<br />
work on <strong>The</strong> Myths <strong>of</strong> the New World<br />
(p . 285), that among the red race <strong>of</strong> America<br />
" the priests formed societies <strong>of</strong> different<br />
grades <strong>of</strong> illumination, only to be entered by<br />
those willing to undergo trying ordeals, whose<br />
secrets were not to be revealed under the<br />
severest penalties. <strong>The</strong> Algonkins had three<br />
such grades-the waubeno, the meda, and the<br />
jossakeed, the last being the highest . To this<br />
no white man was ever admitted . All tribes<br />
appear to have been controlled by these secret<br />
societies . Alexander von Humboldt mentions<br />
one, called that <strong>of</strong> the Botuto, or Holy<br />
Trumpet, among the Indians <strong>of</strong> the Orinoco,<br />
whose members must vow celibacy, and submit<br />
to severe scourgings and fasts . <strong>The</strong><br />
Collahuayas <strong>of</strong> Peru were a guild <strong>of</strong> itinerant<br />
quacks and magicians, who never remained<br />
permanently in one spot ."<br />
American Rite. It has been proposed,<br />
and I think with propriety, to give this name<br />
to the series <strong>of</strong> degrees conferred in the<br />
United States . <strong>The</strong> York Rite, which is the<br />
name by which they are usually designated,<br />
is certainly a misnomer, for the York Rite<br />
properly consists <strong>of</strong> only the degrees <strong>of</strong><br />
Entered Apprentice, Fellow-Craft, and Master<br />
Mason, including in the last degree the Holy<br />
Royal Arch . This was the Masonry that<br />
existed in England at the time <strong>of</strong> the revival<br />
<strong>of</strong> the <strong>Grand</strong> Lodge in 1717 . <strong>The</strong> abstraction<br />
<strong>of</strong> the Royal Arch from the Master's Degree,<br />
and its location as a separate degree, produced<br />
that modification <strong>of</strong> the York Rite which now<br />
exists in England, and which should properly<br />
be called the Modern York Rite, to distinguish<br />
it from the Ancient York Rite, which<br />
consisted <strong>of</strong> only three degrees . But in the<br />
United States still greater additions have been<br />
made to the Rite, through the labors <strong>of</strong> Webb<br />
and other lecturers, and the influence insensibly<br />
exerted on the Order by the introduction<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite
R<br />
AMERICAN AMIS 53<br />
into this country . <strong>The</strong> American modification<br />
<strong>of</strong> the York Rite, or the American Rite,<br />
consists <strong>of</strong> nine degrees, viz . :<br />
1 Entered Apprentice . Given in Symbolic<br />
Lodges, and<br />
2 Fellow-Craft .<br />
3 . Master Mason.<br />
under the control<br />
<strong>of</strong> <strong>Grand</strong> Lodges .<br />
4 Mark Master. Given in Chap-<br />
5 Past Master . ters, and under the<br />
6 . Most Excellent Master . control <strong>of</strong> <strong>Grand</strong><br />
7 . Holy Royal Arch . Chapters .<br />
Given in Coun-<br />
8 . Royal Master. cils, and under the<br />
9. Select Master . control <strong>of</strong> <strong>Grand</strong><br />
Councils.<br />
A tenth degree, called Super-Excellent<br />
Master, is conferred in some Councils as an<br />
honorary rather than as a regular degree ; but<br />
even as such it is repudiated by many <strong>Grand</strong><br />
Councils . To these, perhaps, should be added<br />
three more degrees, namely, Knight <strong>of</strong> the<br />
Red Cross, Knight Templar, and Knight <strong>of</strong><br />
Malta, which are given in Commanderies, and<br />
are under the control <strong>of</strong> <strong>Grand</strong> Command *es<br />
or, as they are sometimes called, <strong>Grand</strong> Encampments<br />
. But the degrees <strong>of</strong> the Commandery,<br />
which are also known as the degrees<br />
<strong>of</strong> Chivalry, can hardly be called a part <strong>of</strong> the<br />
American Rite. <strong>The</strong> possession <strong>of</strong> the Eighth<br />
and Ninth Degreesisnot considered anecessary<br />
qualification for receiving them . <strong>The</strong> true<br />
American Rite consists only <strong>of</strong> the nine degrees<br />
above enumerated .<br />
<strong>The</strong>re is, or may be, a <strong>Grand</strong> Lodge <strong>Grand</strong><br />
Chapter, <strong>Grand</strong> Council, and <strong>Grand</strong> Commandery<br />
in each State, whose jurisdiction is<br />
distinct and sovereign within its own territory .<br />
<strong>The</strong>re is no General <strong>Grand</strong> Lodge, or <strong>Grand</strong><br />
Lodge <strong>of</strong> the United States, though several<br />
efforts have been made to form one (see<br />
General <strong>Grand</strong> Lodge) ; there is a General<br />
<strong>Grand</strong> Chapter, but all <strong>Grand</strong> Chapters are not<br />
subject to it, and a <strong>Grand</strong> Encampment to<br />
which all <strong>Grand</strong> Commanderies <strong>of</strong> the States<br />
are subject .<br />
. In<br />
1776 six Master Masons, four Fellow-Crafts,<br />
andoneEntered Apprentice, all but one, <strong>of</strong>ficers<br />
in the Connecticut Line <strong>of</strong> the Continental<br />
aAmerican rmy in camp (Military) ~ at Roxbury, Union Mass ., Lodge petitioned<br />
ichard Gridley, Deputy <strong>Grand</strong> Master <strong>of</strong><br />
St . John's <strong>Grand</strong> Lodge, for a warrant forming<br />
them into a regular Lodge . On the 15th <strong>of</strong><br />
February, a warrant was issued to Joel Clark,<br />
appointing and constituting him First Master<br />
<strong>of</strong> American Union Lodge, " erected at Roxbury,<br />
or wherever your body shall remove on<br />
the Continent <strong>of</strong> America, provided it is where<br />
no <strong>Grand</strong> Master is appointed ." <strong>The</strong> Lodge<br />
was duly constituted and almost immediately<br />
moved to New York, and met on April 23,<br />
1776, b permission <strong>of</strong> Dr . Peter Middleton,<br />
<strong>Grand</strong> Master <strong>of</strong> Masons in the Province <strong>of</strong><br />
New York. It was agreed at this meeting to<br />
petition him to confirm the Massachusetts<br />
warrant as, under its terms they were without<br />
authority to meet in New York. Dr. Middleton<br />
woud not confirm the warrant <strong>of</strong> Ameri-<br />
can Union Lodge, but in April, 1776, caused a<br />
new warrant to be issued to the same brethren,<br />
underthename <strong>of</strong> Military Union Lodge, No .1,<br />
without recalling the former warrant . <strong>The</strong>y<br />
thus presented an anomaly <strong>of</strong> a Lodge holding<br />
warrants from and yielding obedience to two<br />
<strong>Grand</strong> Bodies in different jurisdictions . <strong>The</strong><br />
spirit <strong>of</strong> the brethren, though, is shown in their<br />
adherence to the name American Union in<br />
their minutes, and the only direct acknowled_<br />
.t ent <strong>of</strong> the new name is in a minute provi<br />
. . g that the Lodge furniture purchased by<br />
American Union " be considered only as lent<br />
to the Military Union Lodge ."<br />
This Lodge followed the Connecticut Line<br />
<strong>of</strong> the Continental army throughout the War<br />
<strong>of</strong> Independence . It was Gen . Samuel Holden<br />
Parsons <strong>of</strong> American Union who returned to<br />
the British army Lodge Unity, No . 18, their<br />
warrant, which had come into possession <strong>of</strong><br />
the American army at the taking <strong>of</strong> Stony<br />
Point in 1779. American Union participated<br />
in a convention at Morristown, N . J ., January<br />
31, 1780, when it was proposed to nominate<br />
Gen. Washington as "<strong>Grand</strong> Master over the<br />
thirteen United States <strong>of</strong> America," and it was<br />
on the suggestion <strong>of</strong> Rev . Israel Evans, <strong>of</strong><br />
American Union that the " Temple <strong>of</strong> Virtue,"<br />
for the use <strong>of</strong> the army and the army<br />
Lodges, was erected at New Windsor (Newburgh),<br />
N . Y. during the winter <strong>of</strong> 1782-83 .<br />
<strong>The</strong> Lodge followed the army to the Northwest<br />
Territory after the Wax <strong>of</strong> Independence,<br />
and participated in the formation <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Ohio . Shortly afterward<br />
the Lodge withdrew from the <strong>Grand</strong> Lodge <strong>of</strong><br />
Ohio and did not appear on the roll thereafter,<br />
but pursued an independent existence for<br />
some years. <strong>The</strong> present American Union<br />
Lodge at Marietta, Ohio, No. 1 on the roll <strong>of</strong><br />
the <strong>Grand</strong> Lodge <strong>of</strong> Ohio, was organized by<br />
members <strong>of</strong> the old Lodge. <strong>The</strong> first minutebook,<br />
from the original constitution to Aril<br />
23, 1783, is in the library <strong>of</strong> the <strong>Grand</strong> Loge<br />
<strong>of</strong> New York . During the war many prominent<br />
patriots were members, and several<br />
times Washington was recorded as a visitor .<br />
[C . A. B .]<br />
Ameth . Properly, Emeth, which see.<br />
Amethyst. Hebrew "M- MX, achlemah .<br />
<strong>The</strong> ninth stone in the breastplate <strong>of</strong> the high<br />
priest . <strong>The</strong> amethyst is a stone in hardness<br />
next to the diamond, and <strong>of</strong> a deep red and<br />
blue color resembling the breast <strong>of</strong> a dove .<br />
Amicists, Order <strong>of</strong>. A secret association<br />
<strong>of</strong> students, once very extensively existing<br />
among the universities <strong>of</strong> Northern Germany .<br />
Thory (ActaLatomorum, i ., 292) says that this<br />
association was first established in the College<br />
<strong>of</strong> Clermont, at Paris . An account <strong>of</strong> it was<br />
published at Halle, in 1799, by F . C . Laukhard,<br />
under the title <strong>of</strong> Der Mosellaner-- oder Amid<br />
cisten-Orden nach seiner Entstehung, innern<br />
Verfassung and Verbreitung auf den deutschen<br />
Universitaten, &c . <strong>The</strong> Order was finally<br />
suppressed by the imperial government.<br />
Amis Reunis, Loge des . <strong>The</strong> Lodge <strong>of</strong><br />
United Friends, founded at Paris in 1771, was<br />
distinguished for the talents <strong>of</strong> many <strong>of</strong> it8
54 AMMON<br />
ANAGRAM<br />
members, among whom was Savalette de<br />
Langes, and played for many years an important<br />
part in the affairs <strong>of</strong> French Masonry .<br />
In its bosom was originated, in 1775, the Rite<br />
<strong>of</strong> Philalethes. In 1784 it convoked the first<br />
Congress <strong>of</strong> Paris, which was held in 1785, for<br />
the laudable purpose <strong>of</strong> endeavoring to disentangle<br />
<strong>Freemasonry</strong> from the almost inextricable<br />
confusion into which it had fallen<br />
by the invention <strong>of</strong> so many rites and new<br />
d . <strong>The</strong> Lodge was in possession <strong>of</strong> a<br />
v uable library for the use <strong>of</strong> its members<br />
and had an excellent cabinet <strong>of</strong> the physical<br />
and natural sciences . Upon the death <strong>of</strong><br />
Savalette, who was the soul <strong>of</strong> the Lodge, it<br />
fell into decay, and its books, manuscripts,<br />
and cabinet were scattered . (Clavel, p . 171 .)<br />
All <strong>of</strong> its library that was valuable was transferred<br />
to the archives <strong>of</strong> the Mother Lodge <strong>of</strong><br />
the Philosophic Scottish Rite . Barruel gives<br />
a brilliant picture <strong>of</strong> the concerts, balls and<br />
suppers given by this Lodge in its halcyon<br />
days, to which " lea Cresus de la Maconnene "<br />
congregated, while a few superior members<br />
were engaged, as he says, in hatching political<br />
and revolutionary schemes, but really in plans<br />
for the elevation <strong>of</strong> Masonry as a philosophic<br />
institution. (Barruel, Memoires pour servir d<br />
l'Histoire du Jaeobinisme, iv ., 343.)<br />
Ammon. See Amun.<br />
Ammonitish War. A war to which<br />
allusion is made in the Fellow-Craft's Degree .<br />
<strong>The</strong> Ammonites were the descendants <strong>of</strong> the<br />
younger son <strong>of</strong> Lot, and dwelt east <strong>of</strong> the<br />
river Jordan, but originally formed no part <strong>of</strong><br />
the land <strong>of</strong> Canaan, the Israelites having been<br />
directed not to molest them for the sake <strong>of</strong><br />
their great progenitor, the nephew <strong>of</strong> Abraham .<br />
But in the time <strong>of</strong> Jephthah, their king having<br />
charged the Israelites with taking away a part<br />
<strong>of</strong> his territory the Ammonites crossed the<br />
river Jordan and made war upon the Israelites .<br />
Jephthah defeated them with great slaughter,<br />
and took an immense amount <strong>of</strong> spoil . It was<br />
on account <strong>of</strong> this spoil-in which they had no<br />
share-that the Ephraimites rebelled against<br />
Jephthah, and gave him battle . (SeeEphraimites<br />
.)<br />
Amor Honor et Justitla . A motto <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England used prior to the<br />
union <strong>of</strong> 1813, which is to be found graven on<br />
the " <strong>Masonic</strong> Token " <strong>of</strong> 1794, commemorative<br />
<strong>of</strong> the election <strong>of</strong> the Prince <strong>of</strong> Wales as<br />
M . W . <strong>Grand</strong> Master, November 24, 1790 .<br />
Amphibalus. See Saint Amphibalus.<br />
Ample Form. When the <strong>Grand</strong> Master<br />
is present at the opening or closing <strong>of</strong> the<br />
<strong>Grand</strong> Lodge, it is said to be opened or closed<br />
" in ample form . Any ceremony performed<br />
by the <strong>Grand</strong> Master is said to be done " in<br />
ample form"- when performed by the Deputy,<br />
it is said to 6 "in due form" ; and by any<br />
other temporarily presiding <strong>of</strong>ficer, it is "in<br />
form." (See Form .)<br />
Amru . <strong>The</strong> name given to the Phoenician<br />
carpenter, who is represented in some legends<br />
as one <strong>of</strong> the Assassins, Fanor and Metusael<br />
being the other two.<br />
Anishaspands . <strong>The</strong> name given in the Per-<br />
sian Avesta to the six good genii or powerful<br />
angels who continuously wait round the throne<br />
<strong>of</strong> Ormudz, or Ormazd . Also the name <strong>of</strong> the<br />
six summer months and the six productive<br />
working properties <strong>of</strong> nature .<br />
Amulet. See Talisman .<br />
Amun . <strong>The</strong> Supreme God among the<br />
Egyptians. He was a concealed god, and is<br />
styled " the Celestial Lord who sheds light on<br />
hidden things ." From him all things emanated,<br />
though he created nothing. He corresponded<br />
with the Jove <strong>of</strong> the Greeks, and,<br />
consequently, with the Jehovah <strong>of</strong> the Jews .<br />
His symbol was a ram, which animal was<br />
sacred to him. On the monuments he is<br />
represented with a human face and limbs free,<br />
having two tall straight feathers on his head,<br />
issuing from a red cap ; in front <strong>of</strong> the plumes a<br />
disk is sometimes seen. His body is colored a<br />
deep blue . He is sometimes, however, represented<br />
with the head <strong>of</strong> a ram, and the Greek<br />
and Roman writers in general agree in describing<br />
him as being ram-headed . <strong>The</strong>re is<br />
some confusion on this point . Kenrick says<br />
that Nouf was in the majority <strong>of</strong> instances,<br />
the ram-headed god <strong>of</strong> the Egyptians ; but he<br />
admits that Amun may have been sometimes<br />
so represented .<br />
Anachronism. Ritual makers, especially<br />
when theyhave been ignorant anduneducated<br />
have <strong>of</strong>ten committed anachronisms by the<br />
introduction into <strong>Masonic</strong> ceremonies <strong>of</strong><br />
matters entirely out <strong>of</strong> time. Thus, the use<br />
<strong>of</strong> a bell to indicate the hour <strong>of</strong> the night,<br />
practised in the Third Degree ; the placing <strong>of</strong> a<br />
celestial and a terrestrial globe on the summit<br />
<strong>of</strong> the pillars <strong>of</strong> the porch, in the Second<br />
Degree ; and quotations from the New Testament<br />
and references to the teachings <strong>of</strong> Christ,<br />
in the Mark Degree, are all anachronisms .<br />
But, although it were to be wished that these<br />
disturbances <strong>of</strong> the order <strong>of</strong> time had been<br />
avoided, the fault is not really <strong>of</strong> much importance<br />
. <strong>The</strong> object <strong>of</strong> the ritualist was<br />
simply to convey an idea, and this he has done<br />
in the way which he supposed would be most<br />
readily comprehended by those for whom the<br />
ritual was made. <strong>The</strong> idea itself is old, although<br />
the mode <strong>of</strong> conveying it may be new .<br />
Thus, the bell is used to indicate a specific<br />
point <strong>of</strong> time, the globes to symbolize the universality<br />
<strong>of</strong> Masonry, and passages from the<br />
New Testament to inculcate the practise <strong>of</strong><br />
duties whose obligations are older than Christianity<br />
.<br />
Anagram. <strong>The</strong> manufacture <strong>of</strong> anagrams<br />
out <strong>of</strong> proper names or other words has always<br />
been a favorite exercise, sometimes to pay a<br />
compliment-as when Dr . Burney made<br />
Honor est a Nilo out <strong>of</strong> Horatio Nelson-and<br />
sometimes for purposes <strong>of</strong> secrecy, as when<br />
Roger Bacon concealed under an anagram one<br />
<strong>of</strong> the ingredients in his recipe for gunpowder,<br />
that the world might not too easily become<br />
acquainted with the composition <strong>of</strong> so dangerous<br />
a material. <strong>The</strong> same method was<br />
adopted by the adherents <strong>of</strong> the house <strong>of</strong><br />
Stuart when they manufactured their system<br />
<strong>of</strong> high degrees as a political engine, and thus,
ANANIAH<br />
ANCIENT 55<br />
under an anagrammatic form, they made<br />
many words to designate their friends or,<br />
principally,theirenemies<strong>of</strong> the opposite party .<br />
Most <strong>of</strong> these words it has now become impoasible<br />
to restore to their original form,<br />
but several are readily decipherable . Thus,<br />
among the Assassins <strong>of</strong> the Third Degree, who<br />
symbolized, with them, the foes <strong>of</strong> the monarchy,<br />
we recognize Romvel as Cromwell, and<br />
Hoben as Bohun, Earl <strong>of</strong> Essex. It is only<br />
thus that we can ever hope to trace the origin<br />
<strong>of</strong> such words in the high degrees as Tercy,<br />
Stolkin, Morphey, etc . To look for them in<br />
any Hebrew root would be a fruitless task .<br />
<strong>The</strong> derivation <strong>of</strong> many <strong>of</strong> them, on account<br />
<strong>of</strong> the obscurity <strong>of</strong> the persons to whom they<br />
refer, is, perhaps, forever lost ; but <strong>of</strong> others<br />
the research for their meaning may be more<br />
successful .<br />
Ananiah . <strong>The</strong> name <strong>of</strong> a learned Egyptian,<br />
who is said to have introduced the Order<br />
<strong>of</strong> Mizraim from Egypt into Italy . Dr .<br />
Oliver (Landm., ii., 75) states the tradition,<br />
but doubts its authenticity . It is in all probability<br />
apocryphal . (See Mizraim, Rite <strong>of</strong>.)<br />
Anchor and Ark. <strong>The</strong> anchor, as a symbol<br />
<strong>of</strong> hope, does not appear to have belonged<br />
to the ancient and classic system <strong>of</strong> symbolism .<br />
<strong>The</strong> Goddess Spes, or Hope, was among the<br />
ancients represented in the form <strong>of</strong> an erect<br />
woman, holding the skirts <strong>of</strong> her garments in<br />
her left hand, and in her right a flower-shaped<br />
cup. As an emblem <strong>of</strong> hope, the anchor is<br />
peculiarly a Christian and thence a <strong>Masonic</strong>,<br />
symbol . It is first found inscribed on the<br />
tombs in the catacombs <strong>of</strong> Rome, and the<br />
idea <strong>of</strong> using it is probably derived from the<br />
language <strong>of</strong> St. Paul (Heb. vi. 19), " which<br />
hope we have as an anchor<br />
<strong>of</strong> the soul both sure and<br />
steadfast ." <strong>The</strong> primitive<br />
Christians " looked upon<br />
life as a stormy voyage, and<br />
glad were the voyagers<br />
when it was done, and they<br />
had arrived safe in port .<br />
Of this the anchor was a<br />
symbol, and when their brethren carved it<br />
over the tomb, it was to them an expression<br />
<strong>of</strong> confidence that he who slept beneath had<br />
reached the haven <strong>of</strong> eternal rest ." (Kip,<br />
Catacombs <strong>of</strong> Rome, p . 112 .) <strong>The</strong> strict identity<br />
between this and the <strong>Masonic</strong> idea <strong>of</strong> the<br />
symbol will be at once observed .<br />
" <strong>The</strong> anchor " says Mrs. Jameson (Sac.<br />
andLegend, Art. I. 34), " is the Christian symbol<br />
<strong>of</strong> immovable firmness, hope, and patience ;<br />
and we find it very frequently in the catacombs,<br />
and on the ancient Christian gems ."<br />
It is the peculiar attribute <strong>of</strong> St . Clement,<br />
and is <strong>of</strong>ten inscribed on churches dedicated<br />
to him.<br />
But there is a necessary connection between<br />
an anchor and a ship, and hence, the latter<br />
image has also been adopted as a symbol <strong>of</strong><br />
the voyage <strong>of</strong> life ; but, unlike the anchor, it<br />
was not confined to Christians, but was with<br />
the heathens also a favorite emblem <strong>of</strong> the<br />
close <strong>of</strong> life. Kip thinks the idea may have<br />
been derived from them by the Christian<br />
Fathers, who gave it a more elevated m<br />
<strong>The</strong> ship is in Masonry substituted b ty the<br />
Mrs . Jameson says (ut supra) that ` the Ark<br />
<strong>of</strong> Noah floating safe amid the deluge, in which<br />
all things else were overwhelmed, was an<br />
obvious symbol <strong>of</strong> the Church <strong>of</strong> Christ . . . .<br />
<strong>The</strong> bark <strong>of</strong> St. Peter tossed in the storm, and<br />
by the Redeemer guided safe to land, was also<br />
considered as symbolical ."<br />
<strong>The</strong>se symbolical views have been introduced<br />
into Masonry, with, however, the more<br />
extended application which the universal<br />
character <strong>of</strong> the <strong>Masonic</strong> religious faith required<br />
. Hence, in the Third D , whose<br />
teachings all relate to life and deat , " the ark<br />
and anchor are emblems <strong>of</strong> a well-grounded<br />
hope and a well-spent life. <strong>The</strong>y are emblematical<br />
<strong>of</strong> that Divine ark which safely<br />
wafts us over this tempestuous sea <strong>of</strong> troubles,<br />
and that anchor which shall safely moor us in a<br />
peaceful harbor where the wicked cease from<br />
troubling and the weary shall find rest ." Such<br />
is the language <strong>of</strong> the lecture <strong>of</strong> the Third<br />
Degree, and it gives all the information that<br />
is required on the esoteric meaning <strong>of</strong> these<br />
symbols . <strong>The</strong> history I have added <strong>of</strong> their<br />
probable origin will no doubt be interesting to<br />
the <strong>Masonic</strong> student .<br />
Anchor, Knight <strong>of</strong> the . See Knight <strong>of</strong><br />
the Anchor.<br />
Anchor, Order <strong>of</strong> Knights and Ladles<br />
<strong>of</strong> the. A system <strong>of</strong> androgynous Masonry<br />
which arose in France in the year 1745. It<br />
was a schism which sprang out <strong>of</strong> the Order <strong>of</strong><br />
Felicity, from which it differed only in being<br />
somewhat more refined . Its existence was<br />
not more durable than that <strong>of</strong> its predecessor .<br />
(Clavel, Hist. pitt. de la F. M., p. 111 .) (See<br />
Felicity, Order <strong>of</strong>.)<br />
Ancient and Accepted Rite. See Scottish<br />
Rite.<br />
Ancient Craft Masonry . This is the<br />
name given to the three symbolic degrees <strong>of</strong><br />
Entered Apprentice, Fellow-Craft, and Master<br />
Mason . <strong>The</strong> degree <strong>of</strong> Royal Arch is not<br />
generally included under this appellation ; although,<br />
when considered (as it really is) a complement<br />
<strong>of</strong> the Third Degree, it must <strong>of</strong> course<br />
constitute a part <strong>of</strong> Ancient Craft Masonry .<br />
In the articles <strong>of</strong> union between the two <strong>Grand</strong><br />
Lodges <strong>of</strong> England, adopted in 1813, it is declared<br />
that " pure Antient Masonry consists<br />
<strong>of</strong> three degrees and no more, viz . : those <strong>of</strong> the<br />
Entered Apprentice the Fellow Craft, and the<br />
Master Mason, including the Supreme Order<br />
<strong>of</strong> the Holy Royal Arch ."<br />
Ancient Free and Accepted Masons .<br />
<strong>The</strong> title most generally assumed by the English<br />
and American <strong>Grand</strong> Lodges . (See Titles<br />
<strong>of</strong> <strong>Grand</strong> Lodges .)<br />
Ancient or Antlent or Atholl Masons .<br />
In 1751 some Irish Masons in London established<br />
a body which they called the " <strong>Grand</strong><br />
Lodge <strong>of</strong> England according to the Old Institutions,"<br />
and they styled themselves " Ancients<br />
" and the members <strong>of</strong> the regular<br />
<strong>Grand</strong> Lodge, established in 1717 " Moderns."<br />
Thus Dermott, in his Ahiman 1'tezon, divide@
56 ANCIENT<br />
ANCIENT<br />
the Masons <strong>of</strong> England into two classes,, as<br />
follows :<br />
" <strong>The</strong> Ancients, under the name <strong>of</strong> Free and<br />
Accepted Masons, according to the old Institutions<br />
; the Moderns, under the name <strong>of</strong><br />
Freemasons <strong>of</strong> England. And though a similarity<br />
<strong>of</strong> names, yet they differ exceedingly<br />
in makings, ceremonies, knowledge, <strong>Masonic</strong><br />
language, and installations ; so much, that<br />
they always have been, and still continue to<br />
be, two distinct societies, totally independent<br />
<strong>of</strong> each other." (7th ed ., p. xxx .)<br />
<strong>The</strong> " Ancients " maintained that they<br />
alone preserved the ancient tenets and practises<br />
<strong>of</strong> Masonry, and that the regular Lodges<br />
had altered the Landmarks and made innovations,<br />
as they undoubtedly had done about the<br />
year 1730, when Prichard's Masonry Dissected<br />
appeared .<br />
For a long time it was supposed that the<br />
" Ancients " were a schismatic body <strong>of</strong><br />
seceders from the Premier <strong>Grand</strong> Lodge <strong>of</strong><br />
England, but Bro. Henry Sadler, in his <strong>Masonic</strong><br />
Facts and Fictions, has proved that<br />
this view is erroneous, and that they were<br />
really Irish Masons who settled in London .<br />
In the year 1756, Laurence Dermott, then<br />
<strong>Grand</strong> Secretary, and subsequently the<br />
Deputy <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
the Ancients, published a Book <strong>of</strong> Constitutions<br />
for the use <strong>of</strong> the Ancient Masons, under<br />
the title <strong>of</strong> Ahiman Rezon, which work went<br />
through several editions, and became the<br />
code <strong>of</strong> <strong>Masonic</strong> law for all who adhered,<br />
either in England or America, to the <strong>Grand</strong><br />
Lodge <strong>of</strong> the Ancients, while the <strong>Grand</strong><br />
Lodge <strong>of</strong> the Moderns, or the regular <strong>Grand</strong><br />
Lodge <strong>of</strong> England, and its adherents, were<br />
governed by the regulations contained in<br />
Anderson's Constitutions, the first edition <strong>of</strong><br />
which had been published in 1723 .<br />
<strong>The</strong> dissensions between the two <strong>Grand</strong><br />
Lodges <strong>of</strong> En gland lasted until the year 1813,<br />
when, as will be hereafter seen, the two bodies<br />
became consolidated under the name and title<br />
<strong>of</strong> the United <strong>Grand</strong> Lodge <strong>of</strong> Ancient Freemasons<br />
<strong>of</strong> England . Four years afterward<br />
a similar and final reconciliation took place in<br />
America, b y the union <strong>of</strong> the two <strong>Grand</strong><br />
- Lodges in South Carolina . At this,day all<br />
distinction between the Ancients and Modems<br />
has ceased, and it lives only in the memory <strong>of</strong><br />
the <strong>Masonic</strong> student .<br />
What were the precise differences in the rituals<br />
<strong>of</strong> the Ancients and the Moderns, it is<br />
now perhaps impossible to discover, as from<br />
their esoteric nature they were only orally<br />
communicated ; but some shrewd and near<br />
approximations to their real nature may be<br />
drawn by inference from the casual expressions<br />
which have fallen from the advocates <strong>of</strong> each<br />
in the course <strong>of</strong> their long and generally<br />
bitter controversies .<br />
It has already been said that the regular<br />
<strong>Grand</strong> Lodge is stated to have made certain<br />
changes in the modes <strong>of</strong> recognition, in consequence<br />
<strong>of</strong> the publication <strong>of</strong> Samuel Prichard's<br />
spurious revelation. <strong>The</strong>se changes were, as<br />
we traditionally learn, a simple transposition<br />
<strong>of</strong> certain words, by which that which had<br />
originally been the first became the second, and<br />
that which had been the second became the first .<br />
Hence Dr . Daleho, the compiler <strong>of</strong> the original<br />
Ahiman Rezon <strong>of</strong> South Carolina, who was<br />
himself made in an Ancient Lodge, but was<br />
acquainted with both systems, says (Edit .<br />
1822, p . 193), " <strong>The</strong> real difference in point <strong>of</strong><br />
importance was no greater than it would be to<br />
dispute whether the glove should be placed first<br />
upon the right or on the left ." A similar testimony<br />
as to the character <strong>of</strong> these changes is<br />
furnished by an address to the Duke <strong>of</strong> Atholl,<br />
the <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Ancients, in which it is said : " I would beg<br />
leave to ask, whether two persons standing in<br />
the Guildhall <strong>of</strong> London, the one facing the<br />
statues <strong>of</strong> Gog and Magog, and the other with<br />
his back turned on them, could, with any<br />
degree <strong>of</strong> propriety, quarrel about their stations<br />
; as Gog must be on the right <strong>of</strong> one, and<br />
Magog on the right <strong>of</strong> the other. Such then,<br />
and far more insignificant, is the disputatious<br />
temper <strong>of</strong> the seceding brethren, that on no<br />
better grounds than the above they choose to<br />
usurp a power and to aid in open and direct<br />
violation <strong>of</strong> the regulations they had solemnly<br />
engaged to maintain and by every artifice<br />
possible to be devised endeavored to increase<br />
their numbers." It was undoubtedly to the<br />
relative situation <strong>of</strong> the pillars <strong>of</strong> the porch,<br />
and the appropriation <strong>of</strong> their names in the<br />
ritual, that these innuendoes referred . As we<br />
have them now, they were made by the<br />
change effected by the <strong>Grand</strong> Lodge <strong>of</strong> Moderns,<br />
which trans po sed the original order in<br />
which they existed before the change, and in<br />
which order they are still preserved by the continental<br />
Lodges <strong>of</strong> Europe .<br />
It is then admitted that the Moderns did<br />
make innovations in the ritual ; and although<br />
Preston asserts that the changes were made<br />
by the regular <strong>Grand</strong> Lodge to distinguish its<br />
members from those made by the Ancient<br />
Lodges, it is evident, from the language <strong>of</strong><br />
the address just quoted, that the innovations<br />
were the cause and not the effect <strong>of</strong> the schism,<br />
and the inferential evidence is that the changes<br />
were made in consequence <strong>of</strong>, and as a safeguard<br />
against, sp urious publications, and<br />
were intended, as has already been stated, to<br />
distinguish impostors from true Masons, and<br />
not schismatic or irregular brethren from<br />
those who were orthodox and regular .<br />
But outside <strong>of</strong> and beyond this transposition<br />
<strong>of</strong> words, there was another difference<br />
existing between the Ancients and the Modems<br />
. Dalcho, who was acquainted with both<br />
systems, says that the Ancient Masons were<br />
in possession <strong>of</strong> marks <strong>of</strong> recognition known<br />
only to themselves . His language on this<br />
subject is positive. " <strong>The</strong> Ancient York Masons,"<br />
he says, " were certainly in possession<br />
<strong>of</strong> the original, universal marks, as they were<br />
known and given in the Lodges they had left,<br />
and which had descended through the Lodge<br />
<strong>of</strong> York, and that <strong>of</strong> England, down to their<br />
day . Besides these, we find they had peculiar<br />
marks <strong>of</strong> their own, which were unknown
ANCIENT<br />
ANDERSON 57<br />
to the body from which they had separated,<br />
and were unknown to the rest <strong>of</strong> the <strong>Masonic</strong><br />
world . We hale, then, the evidence that<br />
they had two sets <strong>of</strong> marks ; viz . : those which<br />
they had brought with them from the original<br />
body, and those which they had, we must suppose,<br />
themselves devised .' (P . 192 .)<br />
Dermott, in his Ahiman Rezon, confirms<br />
this statement <strong>of</strong> Daicho, if, indeed, it needs<br />
confirmation . He says that " a Modern<br />
Mason may with safety communicate all his<br />
secrets to an Ancient Mason, but that an<br />
Ancient Mason cannot, with like safety, communicate<br />
all his secrets to a Modern Mason<br />
without further ceremony ." And he assigns<br />
as a reason for this, that "as a science comprehends<br />
an art (though an art cannot comprehend<br />
a science), even so Ancient Masonry<br />
contains everything valuable among the Moderns,<br />
as well as many other things that cannot<br />
be revealed without additional ceremonies ."<br />
Now, what were these "other things"<br />
known by the Ancients, and not known by<br />
the Moderns? What were these distinctive<br />
marks, which precluded the latter from visiting<br />
the Lodges <strong>of</strong> the former? Written history<br />
is <strong>of</strong> course silent as to these esoteric<br />
matters . But tradition, confirmed by, and at<br />
the same time explaining, the hints and casual<br />
intimations <strong>of</strong> contemporary writers, leads us<br />
to the almost irresistible inference that they<br />
were to be found in the different constructions<br />
<strong>of</strong> the Third, or Master's Degree, and the introduction<br />
into it <strong>of</strong> the Royal Arch element ; for,<br />
as Dr . Oliver (Hist. Eng. R. A ., p . 21) says,<br />
" the division <strong>of</strong> the third degree and the fabrication<br />
<strong>of</strong> the English Royal Arch appear, on<br />
their own showing, to have been the work <strong>of</strong><br />
the Ancients." And hence the <strong>Grand</strong> Secretary<br />
<strong>of</strong> the regular <strong>Grand</strong> Lodge, or that <strong>of</strong> the<br />
Moderns, replying to the application <strong>of</strong> an<br />
Ancient Mason from Ireland for relief, says :<br />
" Our society (i . e ., the Moderns) is neither<br />
Arch, Royal Arch, nor Ancient, so that you<br />
have no right to partake <strong>of</strong> our charity ."<br />
This, then, is the solution <strong>of</strong> the difficulty .<br />
<strong>The</strong> Ancients, besides preserving the regular<br />
order <strong>of</strong> the words in the First and Second Degrees,<br />
which the Moderns had transposed (a<br />
transposition which has been retained in the<br />
Lodges <strong>of</strong> Britain and America, but which<br />
has never been observed by the continental<br />
Lodges <strong>of</strong> Europe, who continue the usage <strong>of</strong><br />
the Ancients), also finished the otherwise imperfect<br />
Third Degree with its natural complement,<br />
the Royal Arch, a complement with<br />
which the Moderns were unacquainted, or<br />
which they, if they knew it once, had lost .<br />
<strong>The</strong> following is a list <strong>of</strong> t e <strong>Grand</strong> Masters<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Ancients from its organization<br />
to its dissolution : 1753, Robert<br />
Turner ; 1754-55, Edward Vaughan ; 1756-59,<br />
Earl <strong>of</strong> Blessington ; 1760-65, Earl <strong>of</strong> Kelly ;<br />
1766-70, <strong>The</strong> Hon . Thomas Matthew ; 1771-<br />
74, third Duke <strong>of</strong> Atholl ; 1775-81, fourth<br />
Duke <strong>of</strong> Atholl • 1782-90, Earl <strong>of</strong> Antrim ;<br />
1791-1813, fourth Duke <strong>of</strong> Atholl ; 1813, Duke<br />
<strong>of</strong> Kent, under whom the reconciliation <strong>of</strong> the<br />
two <strong>Grand</strong> Lodges was accomplished .<br />
<strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> Ancient Masons was,<br />
shortly after its organization, recognized by<br />
the <strong>Grand</strong> Lodges <strong>of</strong> Scotland and Ireland,<br />
and, through the ability and energy <strong>of</strong> its<br />
<strong>of</strong>ficers, but especially Laurence Dermott, at<br />
one time its <strong>Grand</strong> Secretary, and afterward<br />
its Deputy <strong>Grand</strong> Master, and the author <strong>of</strong><br />
its Ahiman Rezon, or Book <strong>of</strong> Constitutions,<br />
it extended its influence and authority into<br />
foreign countries and into the British Colonies<br />
<strong>of</strong> America, where it became exceedingly popular,<br />
and where it organized several Provincial<br />
<strong>Grand</strong> Lodges, as, for instance, in Massachusetts,<br />
New York, Pennsylvania Virginia,<br />
and South Carolina, where the Loiges working<br />
under this authority were generally known<br />
as " Ancient York Lodges ."<br />
In consequence <strong>of</strong> this, dissensions existed,<br />
not only in the mother country, but also in<br />
America, for many years, between the Lodges<br />
which derived their warrants from the <strong>Grand</strong><br />
Lodge <strong>of</strong> Ancients and those-which derived<br />
theirs from the regular or so-called <strong>Grand</strong><br />
Lodge <strong>of</strong> Moderns . But the Duke <strong>of</strong> Kent<br />
having been elected, in 1813, the <strong>Grand</strong> Master<br />
<strong>of</strong> the Ancients, while his brother the<br />
Duke <strong>of</strong> Sussex, was <strong>Grand</strong> Master o1 the<br />
Moderns, a permanent reconciliation was<br />
effected between the rival bodies, and by mutual<br />
compromises the present "United <strong>Grand</strong><br />
Lodge <strong>of</strong> Ancient Freemasons <strong>of</strong> England "<br />
was established .<br />
Similar unions were consummated in America,<br />
the last being that <strong>of</strong> the two <strong>Grand</strong><br />
Lodges <strong>of</strong> South Carolina, in 1817, and the<br />
distinction between the Ancients and the<br />
Moderns was forever abolished or remains<br />
only as a melancholy page in tune history <strong>of</strong><br />
<strong>Masonic</strong> controversies . From their connection<br />
with the Dukes <strong>of</strong> Atholl, the "Ancient "<br />
Masons are sometimes known as "Atholl"<br />
Masons . [E . L. H .)<br />
Ancient Reformed Rite. A Rite differing<br />
very slightly from the French Rite, or Rite<br />
Modern, <strong>of</strong> which, indeed, it is said to be only<br />
a modification. It is practised by the <strong>Grand</strong><br />
Lodge <strong>of</strong> Holland and the <strong>Grand</strong> Orient <strong>of</strong><br />
Belgium . It was established in 1783 as one<br />
<strong>of</strong> the results <strong>of</strong> the Congress <strong>of</strong> Wilheimsbad .<br />
Ancient <strong>of</strong> Days. A title applied, in the<br />
visions <strong>of</strong> Daniel, to Jehovah, to signify that<br />
his days are beyond reckoning . Used by<br />
Webb in the Most Excellent Master's song.<br />
"Fulfilled is the promise<br />
By the ANCIENT <strong>of</strong> DAYS,<br />
To bring forth the cape-stone<br />
With shouting and praise."<br />
Ancients . See Ancient Masons .<br />
Ancient, <strong>The</strong>. <strong>The</strong> Third Degree <strong>of</strong> the<br />
German Union <strong>of</strong> Twenty-two .<br />
Ancient York Masons . One <strong>of</strong> the names<br />
assumed by the Lodges <strong>of</strong> Ancient Masons,<br />
which see.<br />
Anderson, James . <strong>The</strong> Rev. James Anderson,<br />
D .D ., is well known to all Masons<br />
as the compiler <strong>of</strong> the celebrated Book <strong>of</strong> Constitutions<br />
. <strong>The</strong> date and place <strong>of</strong> his birth<br />
have not yet been discovered with certainty,
58 ANDERSON<br />
ANDRE<br />
but the date was probably 1680, and the place<br />
Aberdeen in Scotland, ere he was educated<br />
and where he probably took the degrees <strong>of</strong><br />
M .A. and D.D . At some unascertained<br />
period he migrated to London, and our first<br />
precise knowledge <strong>of</strong> him, derived from a document<br />
in the State Records, is that on February<br />
15, 1709-10, he as a Presbyterian minister,<br />
took over the ease <strong>of</strong> a chapel in Swallow<br />
Street, Piccadilly, from a congregation <strong>of</strong><br />
French Protestants which desired to dispose<br />
<strong>of</strong> it because <strong>of</strong> their decreasing prosperity .<br />
During the following decade he published several<br />
sermons, and is said to have lost a considerable<br />
sum <strong>of</strong> money dabbling in the South<br />
Sea scheme.<br />
Where and when his connection with <strong>Freemasonry</strong><br />
commenced has not yet been discovered,<br />
but he must have been a fairly prominent<br />
member <strong>of</strong> the Craft, because on September<br />
29, 1721, he was ordered by the <strong>Grand</strong> Lodge,<br />
which had been established in London in 1717,<br />
to " digest the old Gothic Constitutions in a<br />
new and better method ." On the 27th <strong>of</strong><br />
December following, his work was finished,<br />
and the <strong>Grand</strong> Lodge appointed a committee<br />
<strong>of</strong> fourteen learned brethren to examine and<br />
report upon it. <strong>The</strong>ir report was made on the<br />
25th <strong>of</strong> March, 1722 ; and, after a few amendments,<br />
Anderson's work was formally approved,<br />
and ordered to be printed for the<br />
benefit <strong>of</strong> the Lodges, which was done in 1723 .<br />
This is now the well-known Book <strong>of</strong> Constitutions,<br />
which contains the history <strong>of</strong> Masonry<br />
(or, more correctly architecture), the<br />
Ancient Charges, and the General Regulations,<br />
as the same were in use in many old Lodges .<br />
In 1738 a second edition was published. Both<br />
editions have become exceedingly rare, and<br />
copies <strong>of</strong> them bring fancy prices among the<br />
collectors <strong>of</strong> old <strong>Masonic</strong> books . Its intrinsic<br />
value is derived only from the fact that it contains<br />
the first printed copy <strong>of</strong> the Old Charges<br />
and also the General Regulations. <strong>The</strong> history<br />
<strong>of</strong> Masonry which precedes these, and<br />
constitutes the body <strong>of</strong> the work, is fanciful,<br />
unreliable, and pretentious to a de*ree that<br />
<strong>of</strong>ten leads to absurdity. <strong>The</strong> Craft is greatly<br />
indebted to Anderson for his labors in reorganizing<br />
the Institution, but doubtless it<br />
would have been better if he had contented<br />
himself with giving the records <strong>of</strong> the <strong>Grand</strong><br />
Lodge from 1717 to 1738, which are contained<br />
in his second edition, and with pr<br />
for<br />
us the Charges and Regulations, whieh out<br />
his industry, might have been lost . No Mar<br />
sonic writer would now venture to quote Anderson<br />
as authority for the history <strong>of</strong> the<br />
Order anterior to the eighteenth century . It<br />
must also be added that in the republication<br />
<strong>of</strong> the Old Charges in the edition <strong>of</strong> 1738, he<br />
made several important alterations and interpolations,<br />
which justly gave some <strong>of</strong>fense<br />
to the <strong>Grand</strong> Lodge, and which render the<br />
second edition <strong>of</strong> no authority in this respect .<br />
In the year 1723, when his first edition <strong>of</strong><br />
the Constitutions appeared, he was Master<br />
<strong>of</strong> Lodge 17 and he was appointed <strong>Grand</strong><br />
Warden, and also became Chaplain to the<br />
Earl <strong>of</strong> Buchan ; in 1732 he published a voluminous<br />
work entitled Royal , or the<br />
Genealogical Tables <strong>of</strong> Emperors, Kings and<br />
Princes, from Adam to these times ; in 1733 he<br />
issued a theological pamphlet on Unity in<br />
Trinity, and Trinity in Unity; in 1734 he removed<br />
with a part <strong>of</strong> his congregation from<br />
his chapel in Swallow Street to one in Lisle<br />
Street, Leicester Fields, in consequence <strong>of</strong><br />
some difference with his people, the nature <strong>of</strong><br />
which is unknown ; in 1735 he represented to<br />
<strong>Grand</strong> Lodge that a new edition <strong>of</strong> the Book <strong>of</strong><br />
Constitutions was become necessary, and he<br />
was ordered to lay his materials before the<br />
present and former <strong>Grand</strong> Officers ; in 1738 the<br />
new Book <strong>of</strong> Constitutions was approved <strong>of</strong><br />
by <strong>Grand</strong> Lodge and ordered to be printed .<br />
Anderson died on May 28, 1739, and was<br />
buried in Bunhill Fields with a <strong>Masonic</strong> funeral,<br />
which is thus reported in <strong>The</strong> Daily Post<br />
<strong>of</strong> June 2d : "Last night was interr d the<br />
corpse <strong>of</strong> Dr . Anderson, a Dissenting Teacher,<br />
in a very remarkable deep Grave. His Pall<br />
was supported by five Dissenting Teachers<br />
and the Rev. Dr . Desaguliers : It was followed<br />
by about a Dozen <strong>of</strong> Free-Masons who encircled<br />
the Grave ; and after Dr. Earle had<br />
harangued on the Uncertainty <strong>of</strong> Life, &c .,<br />
without one word <strong>of</strong> the Deceased, the Brethren<br />
in a most solemn dismal Posture, lifted up<br />
their Hands, sigh'd, and struck their aprons<br />
three times in Honour to the Deceased."<br />
Soon after his death another <strong>of</strong> his works,<br />
entitled News from Elysium or Dialogues <strong>of</strong><br />
the Dead, was issued, and in 1742 there appeared<br />
the first volume <strong>of</strong> a Genealogical History<br />
<strong>of</strong> the House <strong>of</strong> Yvery, also from his pen.<br />
[E . L . H .)<br />
Anderson Manuscript . In the first edition<br />
<strong>of</strong> the Constitutions <strong>of</strong> the Freemasons,<br />
published by Dr . Anderson in 1723, the author<br />
quotes on pp . 32, 33 from "a certain record <strong>of</strong><br />
Freemasons, written in the reign <strong>of</strong> King Edward<br />
IV." Preston also cites it in his Illustrations,<br />
(p .182, ed . 1788), but states that it is said<br />
to havebeen in the possession<strong>of</strong> EliasAshmole,<br />
but was unfortunately destroyed, with other<br />
papers on the subject <strong>of</strong> Masonry, at the Revolution.<br />
Anderson makes no reference to<br />
Ashmole as the owner <strong>of</strong> the MS., nor to the<br />
fact <strong>of</strong> its destruction . If the statement <strong>of</strong><br />
Preston was confirmed by other evidence its<br />
title would properly be the " Ashmole MS ." ;<br />
but as it was first mentioned by Anderson, Bro .<br />
Hughan has very properly called it the " Anderson<br />
Manuscript." It contains the Prince<br />
Edwin legend .<br />
Andre, Christopher Karl . An active<br />
Mason, who resided at Briinn, in Moravia,<br />
where, in 1798, he was the Director <strong>of</strong> the<br />
Evangelical Academy. He was very zealously<br />
employed, about the end <strong>of</strong> the last<br />
century, in connection with other distinguished<br />
Masons, in the propagation <strong>of</strong> the<br />
Order in Germany. He was the editor and<br />
author <strong>of</strong> a valuable periodical work, which<br />
was published in 5 numbers, 8vo, from 1793 to<br />
1796, at Gotha and Halle under the title <strong>of</strong><br />
Der Freimaurer oder eompendiose Bibliothek
ANDREA<br />
ANDROGYNOUS 59<br />
alles Wissenswiirdigen uber geheime Gesellschaften<br />
("<strong>The</strong> Freemason, or a Compendious<br />
Library <strong>of</strong> everything worthy <strong>of</strong> notice<br />
in relation to Secret Societies") . Besidesvaluable<br />
extracts from contemporary <strong>Masonic</strong><br />
writers, it contains several essays and treatises<br />
by the editor .<br />
Andrea, John Valentine . This distinguished<br />
philosopher and amiable moralist,<br />
who has been claimed by many writers as the<br />
founder <strong>of</strong> the Rosicrucian Order, was born<br />
on the 17th <strong>of</strong> August, 1586, at the small town<br />
<strong>of</strong> Herrenberg, in Wurttemberg, where his<br />
father exercised clerical functions <strong>of</strong> a respectable<br />
rank . After receiving an excellent education<br />
in his native province, he traveled extensively<br />
through the principal countries <strong>of</strong><br />
Europe, and on his return home received the<br />
appointment, in 1614, <strong>of</strong> deacon in the town <strong>of</strong><br />
Vaihingen . Four years after he was promoted<br />
to the <strong>of</strong>fice <strong>of</strong> superintendent at Kalw .<br />
In 1639 he was appointed court chaplain and a<br />
spiritual privy councilor, and subsequently<br />
Protestant prelate <strong>of</strong> Adelberg, and almoner<br />
<strong>of</strong> the Duke <strong>of</strong> Wurttemberg. He died on the<br />
27th <strong>of</strong> June, 1654, at the age <strong>of</strong> sixty-eight<br />
years.<br />
Andrea was a man <strong>of</strong> extensive acquirements<br />
and <strong>of</strong> a most feeling heart . By his<br />
great abilities he was enabled to elevate himself<br />
beyond the narrow limits <strong>of</strong> the prejudiced<br />
age in which he lived, and his literary labors<br />
were exerted for the reformation <strong>of</strong> manners,<br />
and for the supply <strong>of</strong> the moral wants <strong>of</strong> the<br />
times. His writings, although numerous,<br />
were not voluminous, but rather brief essays<br />
full <strong>of</strong> feeling, judgment, and chaste imagination,<br />
in which great moral, political, and religious<br />
sentiments were clothed in such a language<br />
<strong>of</strong> sweetness, and yet told with such<br />
boldness <strong>of</strong> spirit, that, as Herder says, he<br />
appears, in his contentious and anathematizing<br />
century, like a rose springing up among<br />
thorns. Thus, in his Menippus, one <strong>of</strong> the<br />
earliest <strong>of</strong> his works, he has, with great skill<br />
and freedom, attacked the errors <strong>of</strong> the<br />
Church and <strong>of</strong> his contemporaries . His Herculis<br />
Christiani Luctus, xxiv ., is supposed by<br />
some persons to have given indirectly, if not<br />
immediately, hints to John Bunyan for his<br />
Pilgrim's Progress .<br />
One <strong>of</strong> the most important <strong>of</strong> his works,<br />
however, or at least one that has attracted<br />
most attention, is his Fama Fraternitatis, published<br />
in 1615 . This and the Chemische Hochzeit<br />
Christiani Rosencreuz, or " Chemical Nuptials,<br />
by Christian Rosencreuz," which is also<br />
attributed to him, are the first works in which<br />
the Order <strong>of</strong> the Rosicrucians is mentioned.<br />
Arnold, in his Ketzergeschichte or "History <strong>of</strong><br />
Heresy, "contends, from these works, that Andrea<br />
was the founder <strong>of</strong> the R osicrucian Order ;<br />
others claim a previous existence for it, and<br />
suppose that he was simply an annalist <strong>of</strong> the<br />
Order ; while a third party deny that any such<br />
Order was existing at the time, or afterward,<br />
but that the whole was a mere mythical rhapsody,<br />
invented by Andrea as a convenient<br />
vehicle in which to convey his ideas <strong>of</strong> reform .<br />
But the whole <strong>of</strong> this subject is more fully<br />
discussed under the head <strong>of</strong> Rosicrucianism,<br />
which see .<br />
Andrew, Apprentice and Fellow-Craft<br />
<strong>of</strong> St . (Fr., Apprenti et Compagnon de St .<br />
Andre ; Ger ., Andreas lehrling and Geselle .)<br />
<strong>The</strong> Fourth Degree <strong>of</strong> the Swedish Rite, which<br />
is almost precisely the same as the Elu Secret<br />
<strong>of</strong> the French Rite.<br />
Andrew, Cross <strong>of</strong> St . See Cross, St . Andrew's.<br />
Andrew, Favorite <strong>of</strong> St . (Fr ., Favori de<br />
St. Andre.) Usually called " Knight <strong>of</strong> the<br />
Purple Collar ." <strong>The</strong> Ninth Degree <strong>of</strong> the<br />
Swedish Rite .<br />
Andrew, <strong>Grand</strong> Scottish Knight <strong>of</strong> St .<br />
See Knight <strong>of</strong> St . Andrew .<br />
Androgynous Degrees . (From dw$e, a<br />
man, and yvvfi, a woman .) Those degrees <strong>of</strong><br />
Masonry which are conferred on both men and<br />
women . Besides the degrees <strong>of</strong> the Adoptive<br />
Rite, which are practised in France, there are<br />
several <strong>of</strong> these degrees which are, as " side<br />
degrees," conferred in America. Such are<br />
the " Mason's Wife," conferred on the wives,<br />
daughters, sisters, and mothers <strong>of</strong> Master<br />
Masons, and the "Knight and Heroine <strong>of</strong><br />
Jericho," conferred on the wives and daughters<br />
<strong>of</strong> Royal Arch Masons . A few years ago,<br />
Rob . Morris invented, and very generally<br />
promulgated through the Western States <strong>of</strong><br />
this country, a series <strong>of</strong> androgynous degrees,<br />
which he called "<strong>The</strong> Star <strong>of</strong> the East ."<br />
<strong>The</strong>re is another androgynous degree, sometimes<br />
conferred on the wives <strong>of</strong> Royal Arch<br />
Masons, known as the " Good Samaritan ."<br />
In some parts <strong>of</strong> the United States these<br />
degrees are very popular, while in other places<br />
they are never practised, and are strongly condemned<br />
as improper innovations . <strong>The</strong> fact<br />
is, that by their friends as well as by their enemies,<br />
these so-called degrees have been greatly<br />
misrepresented . When females are told that<br />
in receiving these degrees they are admitted<br />
into the <strong>Masonic</strong> Order, and are obtaining<br />
<strong>Masonic</strong> information under the name <strong>of</strong> " La,<br />
dies' Masonry," they are simply deceived .<br />
Every woman connected by ties <strong>of</strong> consanguinity<br />
to a Master Mason is peculiarly entitled<br />
to <strong>Masonic</strong> assistance and protection .<br />
If she is told this, and also told that by these<br />
androgynous degrees she is to be put in possession<br />
<strong>of</strong> the means <strong>of</strong> making her claims<br />
known by a sort <strong>of</strong> what may be called oral<br />
testimony, but that she is by their possession<br />
no nearer to the portals <strong>of</strong> Masonry than she<br />
was before, if she is honestly told this, then<br />
there is no harm, but the possibility <strong>of</strong> some<br />
good, in these forms if carefully bestowed and<br />
prudently preserved . But all attempts to<br />
make Masonry <strong>of</strong> them, and especially that<br />
anomalous thing called Co-Masonry, are wrong,<br />
imprudent, and calculated to produce opposition<br />
among the well-informed and cautious<br />
members <strong>of</strong> the Fraternity .<br />
Androgynous Masonry. That so-called<br />
Masonry which is dedicated to the cultivation<br />
<strong>of</strong> the androgynous degrees . <strong>The</strong> Adoptive<br />
Rite <strong>of</strong> France is Androgynous Masonry .
60 ANGEL<br />
ANNO<br />
Angel. Angels were originally in the Jewish<br />
theogony considered simply as messengers<br />
<strong>of</strong> God, as the name Malachim imports, and<br />
the word is thus continually used in the early<br />
Scriptures <strong>of</strong> the Old Testament. It was only<br />
after the captivity that the Jews brought from<br />
Babylon their mystical ideas <strong>of</strong> angels as instruments<br />
<strong>of</strong> creative ministration, such as the<br />
angel <strong>of</strong> fire, <strong>of</strong> water, <strong>of</strong> earth, or <strong>of</strong> air .<br />
<strong>The</strong>se doctrines they learned from the Chaldean<br />
sages, who had probably derived them<br />
from Zoroaster and the Zendavesta . In time<br />
these doctrines were borrowed by the Gnostics,<br />
and through them they have been introduced<br />
into some <strong>of</strong> the high degrees ; such, for instance,<br />
as the Knight <strong>of</strong> the Sun, in whose ritual<br />
the angels <strong>of</strong> the four elements play an<br />
important part .<br />
Angelic Brothers. (Ger., Engelsbriider.)<br />
Sometimes called, after their founder, Gichtelites<br />
or Crichtelianer . A mystical sect <strong>of</strong> religious<br />
fanatics founded by one Gichtel, about<br />
the close <strong>of</strong> the seventeenth century, in the<br />
United Netherlands. After the death <strong>of</strong> their<br />
founder in 1710, they gradually became extinct,<br />
or were continued only in secret union<br />
with the Rosicrucians .<br />
Angels' Alphabet. See Alphabet, Angels' .<br />
Angerona. <strong>The</strong> name <strong>of</strong> a pagan deity<br />
worshiped among the Romans . Pliny calls<br />
her the goddess <strong>of</strong> silence, and calmness <strong>of</strong><br />
mind . Hence her statue has sometimes been<br />
introduced among the ornaments <strong>of</strong> <strong>Masonic</strong><br />
edifices. She is represented with her finger<br />
pressed upon her lips . See Harpocrates, for<br />
what is further to be said upon this symbol.<br />
Angle . <strong>The</strong> inclination <strong>of</strong> two lines meeting<br />
in a point . Angles are <strong>of</strong> three kindsacute,<br />
obtuse, and right angles. <strong>The</strong> right<br />
angle, or the angle <strong>of</strong> 90 degrees, is the only<br />
one recognized in Masonry, because it is the<br />
form <strong>of</strong> the trying square, one <strong>of</strong> the most important<br />
working tools <strong>of</strong> the pr<strong>of</strong>ession, and<br />
the symbol <strong>of</strong> morality .<br />
Angular Triad . A name given by Oliver<br />
to the three presiding <strong>of</strong>ficers <strong>of</strong> a Royal Arch<br />
Chapter .<br />
Animal Worship. <strong>The</strong> worship <strong>of</strong> animals<br />
is a species <strong>of</strong> idolatry that was especially<br />
practised by the ancient Egyptians. Temples<br />
were erected by this people in their honor,<br />
in which they were fed and cared for during<br />
life ; to kill one <strong>of</strong> them was a crime punishable<br />
with death ; and after death, they were<br />
embalmed, and interred in the catacombs .<br />
This worship was derived first from the earlier<br />
adoration <strong>of</strong> the stars, to certain constellations<br />
<strong>of</strong> which the names <strong>of</strong> animals had been given ;<br />
next, from an Egyptian tradition that the gods<br />
being pursued by Typhon, had concealed<br />
themselves under the forms <strong>of</strong> animals ; and<br />
lastly, from the doctrine <strong>of</strong> the metempsychosis,<br />
according to which there was a continual<br />
circulation <strong>of</strong> the souls <strong>of</strong> men and animals .<br />
But behind the open and popular exercise <strong>of</strong><br />
this degrading worship the priests concealed a<br />
symbolism full <strong>of</strong> philosophical conceptions .<br />
Mr . Gliddon says in his Otia Egyptiana (p .<br />
94) that " animal worship among the Egyp-<br />
tians was the natural and unavoidable consequence<br />
<strong>of</strong> the misconception, by the vulgar,<br />
<strong>of</strong> those emblematical figures invented by the<br />
priests to record their own philosophical conception<br />
<strong>of</strong> absurd ideas . As the pictures and<br />
effigies suspended in early Christian churches,<br />
to commemorate a person or an event, became<br />
in time objects <strong>of</strong> worship to the vulgar, so, in<br />
Egypt, the esoteric or spiritual meaning <strong>of</strong> the<br />
emblems was lost in the gross materialism <strong>of</strong><br />
the beholder. This esoteric and allegorical<br />
meaning was, however, preserved by the<br />
priests, and communicated in the mysteries<br />
alone to the initiated, while the uninstructed<br />
retained only the grosser conception ."<br />
Anima Mundi . (Soul <strong>of</strong> the World .) A<br />
doctrine <strong>of</strong> the early philosophers, who conceived<br />
that an immaterial force resided in nature<br />
and was the source <strong>of</strong> all physical and sentient<br />
life, yet not intelligential.<br />
"Annales Chronologiques (Literairea et<br />
Historiques de la Magonnerie de la Pays-Bas,<br />
A dater de 1 Janvier, 1814," i . e ., Chronological,<br />
Literary, and Historical Annals <strong>of</strong> the<br />
Masonry <strong>of</strong> the Netherlands from the year 1814) .<br />
This work, edited by Bros . Melton and De<br />
Margny, was published at Brussels, in five<br />
volumes, during the years 1823-26 . It consists<br />
<strong>of</strong> an immense collection <strong>of</strong> French,<br />
Dutch, Italian, and English <strong>Masonic</strong> documents<br />
translated into French. Moss extols<br />
it highly as a work which no <strong>Masonic</strong> library<br />
should be without . Its publication was unfortunately<br />
discontinued in 1826 by the Belgian<br />
revolution .<br />
Annales Originis Magni Galliarum Orientis,<br />
etc. This history <strong>of</strong> the <strong>Grand</strong> Orient<br />
<strong>of</strong> France is, in regard to its subject, the<br />
most valuable <strong>of</strong> the works <strong>of</strong> C . A. Thory . It<br />
comprises a full account <strong>of</strong> the rise, progress,<br />
changes, and revolutions <strong>of</strong> French <strong>Freemasonry</strong>,<br />
with numerous curious and inedited<br />
documents, notices <strong>of</strong> a great number <strong>of</strong> rites,<br />
a fragment on Adoptive Masonry, and other<br />
articles <strong>of</strong> an interesting nature . It was published<br />
at Paris, in 1812, in one vol . <strong>of</strong> 471 pp .,<br />
8vo . (See Moss, No . 4,088 .)<br />
Anniversary . See Festivals .<br />
Anno Depositionis . In the Year <strong>of</strong> the<br />
Deposit ; abbreviated A : . Dep .' . <strong>The</strong> date<br />
used by Royal and Select Masters, which is<br />
found by adding 1000 to the Vulgar Era ; thus,<br />
1911 + 1000 = 2911 .<br />
Anno Egyptiano . In the Egyptian year.<br />
<strong>The</strong> date used by the Hermetic Fraternity,<br />
and found by adding 5044 to the Vulgar Era<br />
prior to each July 20th, being the number <strong>of</strong><br />
years since the consolidation <strong>of</strong> the Egyptian<br />
monarchy under Menes .<br />
Anno Hebralco . In the Hebrew Year ;<br />
abbreviated A : . H .' . <strong>The</strong> same as Anno<br />
Mundi ; which see .<br />
Anno Inventionis . In the Year <strong>of</strong> the<br />
Discovery ; abbreviated A .' . I .'% or A .'. Inv.' .<br />
<strong>The</strong> date used by Royal Arch Masons . Found<br />
by adding 530 to the Vulgar Era ; thus, 1911<br />
530 = 2441 .<br />
Anno d ueis . In the Year <strong>of</strong> Light; abbreviated<br />
A: . L: . <strong>The</strong> date used in ancient Craft
ANNO<br />
ANSYREEH 61<br />
Masonry ; found by adding 4000 to the Vulgar<br />
Era ; thus, 1911 + 4000 = 5911 .<br />
Anno Mundl . In the Year <strong>of</strong> the World .<br />
<strong>The</strong> date used in the Ancient and Accepted<br />
Rite ; found by adding 3760 to the Vulgar Era<br />
until September . After September, add one<br />
year more ; this is because the year used is the<br />
Hebrew one, which begins in September .<br />
Thus, July, 1911 + 3760 = 5671, and October,<br />
1911 + 3760 + 1 = 5672 .<br />
Anno Ordinis . In the Year <strong>of</strong> the Order;<br />
abbreviated A : .O : . <strong>The</strong> date used by Knights<br />
Templars ; found by subtracting 1118 from the<br />
Vulgar Era ; thus, 1911 - 1118 = 793 .<br />
Annuaire. Some French Lodges publish<br />
annually a record <strong>of</strong> their most important proceedings<br />
for the past year, and a list <strong>of</strong> their<br />
members. This publication is called an Annuaire,<br />
or Annual .<br />
Annual Communication. All the <strong>Grand</strong><br />
Lodges <strong>of</strong> the United States, except those <strong>of</strong><br />
Massachusetts, Maryland, the District <strong>of</strong><br />
Columbia, and Pennsylvania, hold only one<br />
annual meeting ; thus reviving the ancient<br />
custom <strong>of</strong> a yearly <strong>Grand</strong> Assembly. <strong>The</strong><br />
<strong>Grand</strong> Lodge <strong>of</strong> Massachusetts, like that <strong>of</strong><br />
England, holds Quarterly Communications .<br />
At these annual communications it is usual to<br />
pay the representatives <strong>of</strong> the subordinate<br />
Lodges a per diem allowance, which varies in<br />
different <strong>Grand</strong> Lodges from one to three dollars,<br />
and also their mileage or traveling expenses<br />
.<br />
Annual Proceedings. Every <strong>Grand</strong><br />
Lodge in the United States publishes a full<br />
account <strong>of</strong> its proceedings at its Annual Communication,<br />
to which is also almost always<br />
added a list <strong>of</strong> the subordinate Lodges and<br />
their members . Some <strong>of</strong> these Annual Proceedings<br />
extend to a considerable size, and<br />
they are all valuable as giving an accurate and<br />
<strong>of</strong>ficial account <strong>of</strong> the condition <strong>of</strong> Masonry in<br />
each State for the past year. <strong>The</strong>y also frequently<br />
contain valuable reports <strong>of</strong> committees<br />
on questions <strong>of</strong> <strong>Masonic</strong> law . <strong>The</strong><br />
reports <strong>of</strong> the Committees <strong>of</strong> Foreign Correspondence<br />
are especially valuable in these<br />
pamphlets . (See Committee on Foreign Correspondence<br />
.)<br />
Annuities . In England, one <strong>of</strong> the modes<br />
<strong>of</strong> distributing the charities <strong>of</strong> a Lodge is to<br />
grant annuities to aged members or to the<br />
widows and orphans <strong>of</strong> those who are deceased<br />
. In 1842 the" Royal<strong>Masonic</strong> Annuity<br />
for Males " was established, which has since<br />
become the "Royal <strong>Masonic</strong> Benevolent Institution<br />
for Aged Freemasons and <strong>The</strong>ir Widows,"<br />
and grants annuities to both males and<br />
females, having also an asylum at Croydon in<br />
Surrey, England, into which the annuitants<br />
are received in the order <strong>of</strong> their seniority on<br />
the list . (See Asylum for Aged Freemasons .)<br />
[E . L . H .]<br />
Anointing. <strong>The</strong> act <strong>of</strong> consecrating any<br />
person or thing by the pouring on <strong>of</strong> oil . <strong>The</strong><br />
ceremony <strong>of</strong> anointing was emblematical <strong>of</strong> a<br />
particular sanctification to a holy and sacred<br />
use . As such it was practised by both the<br />
Egyptians and the Jews, and many represen-<br />
tations are to be seen among the former <strong>of</strong> the<br />
performance <strong>of</strong> this holy Rite . Wilkinson informs<br />
us (Anc. Egypt., iv ., 280) that with the<br />
Egyptians the investiture to any sacred <strong>of</strong>fice<br />
was confirmed by this external sign ; and that<br />
priests and kings at the time <strong>of</strong> their consecration<br />
were, after they had been attired in<br />
their full robes, anointed by the pouring <strong>of</strong> oil<br />
upon the head . <strong>The</strong> Jewish Scriptures mention<br />
several instances in which unction was<br />
administered, as in the consecration <strong>of</strong> Aaron<br />
as high priest, and <strong>of</strong> Saul and David, <strong>of</strong> Solomon<br />
and Joash, as kings . <strong>The</strong> process <strong>of</strong><br />
anointing Aaron is fully described in Exodus<br />
(xxix . 7) . After he had been clothed in all his<br />
robes, with the miter and crown upon his<br />
head, it is said, " then shalt thou take the<br />
anointing oil and pour it upon his head, and<br />
anoint him."<br />
<strong>The</strong> ceremony is still used in some <strong>of</strong> the<br />
high degrees <strong>of</strong> Masonry, and is always recognized<br />
as a symbol <strong>of</strong> sanctification, or the designation<br />
<strong>of</strong> the person so anointed to a sacred<br />
use, or to the performance <strong>of</strong> a particular<br />
function . Hence, it forms an important part<br />
<strong>of</strong> the ceremony <strong>of</strong> installation <strong>of</strong> a high priest<br />
in the order <strong>of</strong> High Priesthood as practised in<br />
America .<br />
As to the form in which the anointing oil<br />
was poured, Buxtorf (Lex . Talm ., p . 267)<br />
quotes the Rabbinical tradition that in the<br />
anointment <strong>of</strong> kings the oil was poured on the<br />
head in the form <strong>of</strong> a crown, that is, in a circle<br />
around the head ; while in the anointment <strong>of</strong><br />
the priests it was poured in the form <strong>of</strong> the<br />
Greek letter X, that is, on the top <strong>of</strong> the head,<br />
in the shape <strong>of</strong> a St . Andrew's cross .<br />
Anonymous Society . A society formerly<br />
existing in Germany, which consisted <strong>of</strong> 72<br />
members, namely, 24 Apprentices, 24 Fellow-<br />
Crafts, and 24 Masters . It distributed much<br />
charity, but its real object was the cultivation<br />
<strong>of</strong> the occult sciences . Its members pretended<br />
that its <strong>Grand</strong> Master was one Tajo, and that<br />
he resided in Spain . (ActaLatomorum, i ., 294 . )<br />
Ansyreeh . A sect found in the mountains<br />
<strong>of</strong> Lebanon, <strong>of</strong> Northern Syria. Like the<br />
Druses, toward whom, however, they entertain<br />
a violent hostility, and the Assassins,<br />
they have a secret mode <strong>of</strong> recognition and a<br />
secret religion, which does not appear to be<br />
well understood by them . " However," says<br />
Rev . Mr. Lyde, who visited them in 1852,<br />
" there is one in which they all seem agreed,<br />
and which acts as a kind <strong>of</strong> <strong>Freemasonry</strong> in<br />
binding together the scattered members <strong>of</strong><br />
their body, namely, secret prayers which are<br />
taught to every male child <strong>of</strong> a certain age,<br />
and are repeated at stated times, in stated<br />
places, and accompanied with religious rites ."<br />
<strong>The</strong> Ansyreeh arose about the same time with<br />
the Assassins, and, like them, their religion<br />
appears to be an ill-digested mixture <strong>of</strong> Judaism,<br />
Christianity, and Mohammedanism . To<br />
the <strong>Masonic</strong> scholars these secret sects <strong>of</strong><br />
Syria present an interesting study, because <strong>of</strong><br />
their supposed connection with the Templars<br />
during the Crusades, the entire results <strong>of</strong><br />
which are yet to be investigated .
62 ANTEDILUVIAN<br />
ANTI-MASONIC<br />
Antediluvian Masonry. Among the traditions<br />
<strong>of</strong> Masonry, which, taken literally,<br />
become incredible, but which, considered<br />
allegorically, may contain a pr<strong>of</strong>ound meaning,<br />
not the least remarkable are those which relate<br />
to the existence <strong>of</strong> a <strong>Masonic</strong> system before<br />
the Flood . Thus, Anderson (Const., 1st<br />
ed ., p . 3) says : "Without regarding uncertain<br />
accounts, we may safely conclude the Old<br />
World, that lasted 1656 years, could not be ignorant<br />
<strong>of</strong> Masonry." Dr . Oliver has devoted<br />
the twenty-eighth lecture in his Historical<br />
Landmarks to an inquiry into " the nature and<br />
design <strong>of</strong> <strong>Freemasonry</strong> before the Flood " ;<br />
but he admits that any evidence <strong>of</strong> the existence<br />
at that time <strong>of</strong> such an Institution must<br />
be based on the identity <strong>of</strong> <strong>Freemasonry</strong> and<br />
morality. " We may safely assume," he says,<br />
"that whatever had for its object and<br />
end an inducement to the practice <strong>of</strong> that<br />
morality which is founded on the love <strong>of</strong><br />
God, may be identified with primitive <strong>Freemasonry</strong>."<br />
<strong>The</strong> truth is, that antediluvian Masonry is<br />
alluded to only in what is called the " ineffable<br />
degrees" ; and that its only important<br />
tradition is that <strong>of</strong> Enoch, who is traditionally<br />
supposed to be its founder, or, at least, its<br />
great heirophant . (See Enoch .)<br />
Anthem . <strong>The</strong> anthem was originally a<br />
piece <strong>of</strong> church music sung by alternate voices .<br />
<strong>The</strong> word afterward, however, came to be<br />
used as a designation <strong>of</strong> that kind <strong>of</strong> sacred<br />
music which consisted <strong>of</strong> certain passages<br />
taken out <strong>of</strong> the Scriptures, and adapted to<br />
particular solemnities . In the permanent<br />
poetry and music <strong>of</strong> Masonry the anthem is<br />
very rarely used . <strong>The</strong> spirit <strong>of</strong> <strong>Masonic</strong> poetry<br />
is lyrical, and therefore the ode is almost<br />
altogether used (except on some special occasions)<br />
in the solemnities and ceremonials <strong>of</strong><br />
the Order. <strong>The</strong>re are really no <strong>Masonic</strong> anthems<br />
.<br />
Antient and Primitive Rite <strong>of</strong> Masonry,<br />
otherwise <strong>of</strong> Memphis . This rite claims a<br />
derivation from Egypt, and an organization<br />
from the High Grades which had entered<br />
Egypt before the arrival <strong>of</strong> the French Army,<br />
and it has been asserted that Napoleon and<br />
Kleber were invested with a ring at the hands<br />
<strong>of</strong> an Egyptian sage at the Pyramid <strong>of</strong> Cheops .<br />
However that may be, in 1814 the Disciples<br />
<strong>of</strong> Memphis were constituted as a <strong>Grand</strong><br />
Lodge at Montauban in France by G. M .<br />
Marconis and others, being an incorporation<br />
<strong>of</strong> the various rites worked in the previous<br />
century and especially <strong>of</strong> the Primitive Rite <strong>of</strong><br />
Philadelphes <strong>of</strong> Narbonne (q. v .) . In the political<br />
troubles that followed in France the<br />
Lodge <strong>of</strong> the Disciples <strong>of</strong> Memphis was put to<br />
sleep on March 7, 1816, and remained somnolent<br />
until July 7, 1838, when J . E . Marconis<br />
was elected <strong>Grand</strong> Hierophant and arranged<br />
the documents, which the Rite then possessed,<br />
into 90 degrees . <strong>The</strong> first Assembly <strong>of</strong> the<br />
Supreme Power was held on September 25,<br />
1838, and proclaimed on October 5th following<br />
. <strong>The</strong> father <strong>of</strong> the new <strong>Grand</strong> Hierophant<br />
seems to have been living and to have<br />
sanctioned the proceedings . Lodges were<br />
established in Paris and Brussels until the<br />
government <strong>of</strong> France forbade the meetings<br />
in 1841 ; however, in 1848 work was resumed<br />
and the Rite spread to Roumania, Egypt,<br />
America, and elsewhere .<br />
In 1862 J . E . Marconis united the Rite<br />
with the <strong>Grand</strong> Orient <strong>of</strong> France, retaining<br />
apparently the rank <strong>of</strong> <strong>Grand</strong> Hierophant ;<br />
and in 1865 a Concordat was executed between<br />
the two bodies by which the relative<br />
value <strong>of</strong> their different degrees was<br />
settled .<br />
In 1872 a Sovereign Sanctuary <strong>of</strong> the Rite<br />
was established in England by some American<br />
members with Bro . John Yarker as <strong>Grand</strong><br />
Master General, and has since continued at<br />
work .<br />
An <strong>of</strong>ficial journal entitled <strong>The</strong> Kneph was<br />
at one time issued by the authority <strong>of</strong> the<br />
Sovereign Sanctuary, from which we learn<br />
that the Antient and Primitive Rite <strong>of</strong> Masonry<br />
is " universal and open to every Master<br />
Mason who is in good standing under some<br />
constitutional <strong>Grand</strong> Lodge, and teaches the<br />
Fatherhood <strong>of</strong> God and the Brotherhood <strong>of</strong><br />
Man." <strong>The</strong> degrees <strong>of</strong> the Rite are 95 in number,<br />
starting with the three Craft degrees, and<br />
divided into three series, and appear to have<br />
been rearranged and renamed at various<br />
times. [E . L. H .]<br />
Anti-<strong>Masonic</strong> Books . <strong>The</strong>re is no country<br />
<strong>of</strong> the civilized world where Freeman<br />
sonry has existed, in which opposition to<br />
it has not, from time to time, exhibited<br />
itself ; although it has always been<br />
overcome by the purity and innocence<br />
<strong>of</strong> the Institution . <strong>The</strong> Roman Catholic<br />
religion has always been anti-<strong>Masonic</strong>, and<br />
hence edicts have constantly been promulgated<br />
by popes and sovereigns in Roman<br />
Catholic countries against the Order . <strong>The</strong><br />
most important <strong>of</strong> these edicts is the bull<br />
<strong>of</strong> Pope Clement XII ., which was issued<br />
on the 24th <strong>of</strong> April, 1738, the authority <strong>of</strong><br />
which bull is still in existence, and forbids<br />
any pious Catholic from uniting with a<br />
<strong>Masonic</strong> Lodge, under the severest penalties<br />
<strong>of</strong> ecclesiastical excommunication .<br />
In the United States, where there are neither<br />
popes to issue bulls nor kings to promulgate<br />
edicts, the opposition to <strong>Freemasonry</strong><br />
had to take the form <strong>of</strong> a political party .<br />
Such a party was organized in this country in<br />
the year 1826, soon after the disappearance<br />
<strong>of</strong> one William Morgan . <strong>The</strong> object <strong>of</strong> this<br />
party was pr<strong>of</strong>essedly to put down the <strong>Masonic</strong><br />
Institution as subversive <strong>of</strong> good government,<br />
but really for the political aggrandizement<br />
<strong>of</strong> its leaders, who used the opposition to<br />
<strong>Freemasonry</strong> merely as a stepping-stone to<br />
their own advancement to <strong>of</strong>fice . But the public<br />
virtue <strong>of</strong> the masses <strong>of</strong> the American people<br />
repudiated a party which was based on such<br />
corrupt and mercenary views, and its ephemeral<br />
existence was followed by a total annihilation<br />
.<br />
A society which has been deemed <strong>of</strong> so<br />
much importance as to be the victim <strong>of</strong> so
ANTI-MASONIC<br />
ANTI-MASONIC 63<br />
many persecutions, must needs have had its<br />
enemies in the press. It was too good an<br />
Institution not to be abused . Accordingly,<br />
<strong>Freemasonry</strong> had no sooner taken its commanding<br />
position as one <strong>of</strong> the teachers` :<strong>of</strong><br />
the world; than a host <strong>of</strong> adversaries sprang up<br />
to malign its character and to misrepresent its<br />
objects. Hence, in the catalogue <strong>of</strong> a <strong>Masonic</strong><br />
library, the anti-<strong>Masonic</strong> books will form no<br />
small part <strong>of</strong> the collection.<br />
Anti-<strong>Masonic</strong> works may very properly be<br />
divided into two classes . 1 . Those written<br />
simply for the purposes <strong>of</strong> abuse, in which the<br />
character and objects <strong>of</strong> the Institution are<br />
misrepresented . 2 . Those written for the<br />
avowed purpose <strong>of</strong> revealing its ritual and<br />
esoteric doctrines . <strong>The</strong> former <strong>of</strong> these<br />
classes is always instigated by malignity, the<br />
latter by mean cupidity . <strong>The</strong> former class<br />
alone comes strictly within the category <strong>of</strong><br />
" anti-<strong>Masonic</strong> books," although the two<br />
classes are <strong>of</strong>ten confounded ; the attack on<br />
the principles <strong>of</strong> Masonry being sometimes<br />
accompanied with a pretended revelation<br />
<strong>of</strong> its mysteries, and, on the other hand,<br />
the pseudo-revelations are not unfrequently<br />
enriched by the most liberal abuse <strong>of</strong> the Institution<br />
.<br />
<strong>The</strong> earliest authentic work which contains<br />
anything in opposition to <strong>Freemasonry</strong> is<br />
<strong>The</strong> Natural History <strong>of</strong> Staffordshire, by Robert<br />
Plot, which was printed at Oxford in the<br />
year 1686. It is only in one particular part<br />
<strong>of</strong> the work that Dr . Plot makes any invidious<br />
remarks against the Institution ; and we<br />
should freely forgive him for what he has said<br />
against it, when we know that his recognition<br />
<strong>of</strong> the existence, in the seventeenth century, <strong>of</strong><br />
a society which was already <strong>of</strong> so much importance<br />
that he was compelled to acknowledge<br />
that he had " found persons <strong>of</strong> the most<br />
eminent quality that did not disdain to be <strong>of</strong><br />
this fellowship," gives the most ample refutation<br />
<strong>of</strong> those writers who assert that no<br />
traces <strong>of</strong> the <strong>Masonic</strong> Institution are to be<br />
found before the beginning <strong>of</strong> the eighteenth<br />
century. A- triumphant reply to the attack<br />
<strong>of</strong> Dr. Plot is to be found in the third volume<br />
<strong>of</strong> Oliver's Golden Remains <strong>of</strong> the Early <strong>Masonic</strong><br />
Writers.<br />
A still more virulent attack on the Order<br />
was made in 1730, by Samuel Prichard, which<br />
he entitled Masonry dissected, being an universal<br />
and genuine description <strong>of</strong> all its branches<br />
from the original to the present time . Toward<br />
the end <strong>of</strong> the year a reply was issued entitled<br />
A Defence <strong>of</strong> Masonry, occasioned by a pamphlet<br />
called Masonry Dissected . It was published<br />
anonymously, but it has recently been<br />
established that its author was Martin Clare<br />
A .M ., F.R.S ., a schoolmaster <strong>of</strong> London, who<br />
was a prominent Freemasonfrom 1734 to 1749 .<br />
(Ars Qualuor Coronatorum, iv ., 33-41 .) No<br />
copy <strong>of</strong> this Defence is known to exist, but it<br />
was reproduced in the Free Masons' Pocket<br />
Companion for 1738, and in the second edition<br />
<strong>of</strong> the Book <strong>of</strong> Constitutions, which was published<br />
in the same year . [E . L . IT .]<br />
It is a learned production, well worth peru- i<br />
sal for the information that it gives in reference<br />
to the sacred rites <strong>of</strong> the ancients, independent<br />
<strong>of</strong> its polemic character . About this<br />
time the English press was inundated by pretended<br />
revelations <strong>of</strong> the <strong>Masonic</strong> mysteries,<br />
published under the queerest titles, such as<br />
Jachin and Boaz ; or, An authentic key to the<br />
door <strong>of</strong> <strong>Freemasonry</strong>, both Ancient and Modern,<br />
published in 1762 ; Hiram, or the <strong>Grand</strong> Master<br />
Key to both Ancient and Modern <strong>Freemasonry</strong>,<br />
which appeared in 1764 ; <strong>The</strong> Three<br />
Distinct Knocks, published in 1760, and a<br />
host <strong>of</strong> others <strong>of</strong> a similar character, which<br />
were, however, rather intended, by ministering<br />
to a morbid and unlawful curiosity, to<br />
put money into the purses <strong>of</strong> their compilers,<br />
than to gratify any vindictive feelings against<br />
the Institution .<br />
Some, however, <strong>of</strong> these works were amiable<br />
neither in their inception nor in their<br />
execution, and appear to have been dictated<br />
by a spirit that may be characterized as being<br />
anything else except Christian . Thus, in the<br />
year 1768, a sermon was preached, we may<br />
suppose, but certainly published, at London,<br />
with the following ominous title : Masonry<br />
the Way to Hell ; a Sermon wherein is clearly<br />
proved, both from Reason and Scripture, that<br />
all who pr<strong>of</strong>ess the Mysteries are in a State <strong>of</strong><br />
Damnation . This sermon appears to have<br />
been a favorite with the ascetics, for in less<br />
than two years it was translated into French<br />
and German . But, on the other hand, it gave<br />
<strong>of</strong>fense to the liberal-minded, and many replies<br />
to it were written and published, among<br />
which was one entitled Masonry the Turnpike-<br />
Road to Happiness in this Life, and Eternal<br />
Happiness Hereafter, which also found its<br />
translation into German .<br />
In 1797 appeared the notorious work <strong>of</strong><br />
John Robison, entitled Pro<strong>of</strong>s <strong>of</strong> a Conspiracy<br />
against all the Religions and Governments<br />
<strong>of</strong> Europe, carried on in the secret meetings<br />
<strong>of</strong> Freemasons, Illuminati, and Reading Societies<br />
. Robison was a gentleman and a<br />
scholar <strong>of</strong> some repute, a pr<strong>of</strong>essor <strong>of</strong> natural<br />
philosophy, and Secretary <strong>of</strong> the Royal Society<br />
<strong>of</strong> Edinburgh. Hence, although his<br />
theory is based on false premises and his reasoning<br />
fallacious and illogical, his language is<br />
more decorous and his sentiments less malignant<br />
than generally characterize the writers<br />
<strong>of</strong> anti-<strong>Masonic</strong> books . A contemporary<br />
critic in the Monthly Review (vol . xxv ., p . 315)<br />
thus correctly estimates the value <strong>of</strong> his work :<br />
" On the present occasion," says the reviewer,<br />
" we acknowledge that we have felt something<br />
like regret that a lecturer in natural philosophy,<br />
<strong>of</strong> whom his country is so justly proud,<br />
should produce any work <strong>of</strong> literature by<br />
which his high character for knowledge and<br />
for judgment is liable to be at all depreciated<br />
." Robison's book owes its preservation<br />
at this day from the destruction <strong>of</strong> time only<br />
to the permanency and importance <strong>of</strong> the Institution<br />
which it sought to destroy, Masonry,<br />
which it vilified, has alone saved it from the<br />
tomb <strong>of</strong> the Capulets .<br />
This work closed the labors <strong>of</strong> the anti-
64 ANTI-MASONIC<br />
ANTI-MASONIC<br />
<strong>Masonic</strong> press in England . No work abusive interdicted ." This work was published at<br />
<strong>of</strong> the Institution <strong>of</strong> any importance has ap- I Dantzic, in 1764, and was intended as a defense<br />
<strong>of</strong> the decree <strong>of</strong> the Council <strong>of</strong> Dantzic<br />
peared in that country since the attack <strong>of</strong><br />
Robison . <strong>The</strong> Manuals <strong>of</strong> Richard Carlile against the Order. <strong>The</strong> Germans, however,<br />
and the <strong>The</strong>ologico-astronomical sermons <strong>of</strong> have given no such ponderous works in behalf<br />
<strong>of</strong> anti-Masonry as the capacious volumes<br />
the Rev . Robert Taylor are the productions <strong>of</strong><br />
men who do not pr<strong>of</strong>ess to be the enemies <strong>of</strong> <strong>of</strong> Barruel and Robison. <strong>The</strong> attacks on the<br />
the Order, but who have sought, by their Order in that country have principally been<br />
peculiar views, to give to <strong>Freemasonry</strong> an by pamphleteers .<br />
origin, a design, and an interpretation In the United States anti-<strong>Masonic</strong> writings<br />
different from that which is received as were scarcely known until they sprung out <strong>of</strong><br />
the general sense <strong>of</strong> the Fraternity . <strong>The</strong> the 1VMorgan excitement in 1826 . <strong>The</strong> disappearance<br />
and alleged abduction <strong>of</strong> this individ-<br />
works <strong>of</strong> these writers, although erroneous,<br />
are not inimical .<br />
ual gave birth to a rancorous opposition to<br />
<strong>The</strong> French press was prolific in the production<br />
<strong>of</strong> anti-<strong>Masonic</strong> publications . Com-<br />
withant <strong>Masonic</strong>works . Most <strong>of</strong> these were,<br />
Masonry, and the country was soon flooded<br />
mencing with La <strong>Grand</strong>e Lumiere, which was however, merely pamphlets, which had only<br />
published at Paris, in 1734, soon after the an ephemeral existence and have long since<br />
modern introduction <strong>of</strong> Masonry into France, been consigned to the service <strong>of</strong> the trunkmakers<br />
or suffered a literary metempsychosis<br />
but brief intervals elapsed without the appearance<br />
<strong>of</strong> some work adverse to the <strong>Masonic</strong> in the paper-mill. Two only are worthy, from<br />
Institution. But the most important <strong>of</strong> these their size (their only qualification), for a place<br />
was certainly the ponderous effort <strong>of</strong> the Anbe in a <strong>Masonic</strong> catalogue . <strong>The</strong> first <strong>of</strong> these is<br />
Barruel, published in four volumes, in 1797, entitled Letters on Masonry and Anti-Masonry,<br />
under the title <strong>of</strong> Memoires pour servir a l'his-<br />
addressed to the Hon. John Quincy Adams . By<br />
toire du Jacobinisme . <strong>The</strong> French Revolution<br />
was at the time an accomplished fact .<br />
<strong>The</strong> Bourbons had passed away, and Barrucl,<br />
as a priest and a royalist, was indignant at<br />
the change, and, in the bitterness <strong>of</strong> his rage,<br />
he charged the whole inception and success <strong>of</strong><br />
the political movement to the machinations <strong>of</strong><br />
the Freemasons, whose Lodges, he asserted,<br />
were only Jacobinical clubs. <strong>The</strong> general<br />
scope <strong>of</strong> his argument was the same as that<br />
which was pursued by Pr<strong>of</strong>essor Robison -<br />
but while both were false in their facts and<br />
fallacious in their reasoning, the Scotchman<br />
was calm and dispassionate, while the Frenchman<br />
was vehement and abusive . No work,<br />
perhaps, was ever printed which contains so<br />
many deliberate misstatements as disgrace<br />
the pages <strong>of</strong> Barruel. Unfortunately, the work<br />
was, soon after its appearance, translated into<br />
English . It is still to be found on the<br />
shelves <strong>of</strong> <strong>Masonic</strong> students and curious<br />
work collectors, as a singular specimen <strong>of</strong><br />
the extent <strong>of</strong> folly and falsehood to which<br />
one may be led by the influences <strong>of</strong> bitter<br />
party prejudices .<br />
<strong>The</strong> anti-<strong>Masonic</strong> writings <strong>of</strong> Italy and<br />
Spain have, with the exception <strong>of</strong> a few translations<br />
from French and English authors, consisted<br />
only <strong>of</strong> bulls issued by popes and edicts<br />
pronounced by the Inquisition . <strong>The</strong> anti-<br />
Masons <strong>of</strong> those countries had it all their own<br />
way, and, scarcely descending to argument or<br />
even to abuse, contented themselves with<br />
practical persecution .'<br />
In Germany, the attacks on <strong>Freemasonry</strong><br />
were less frequent than in England or France .<br />
Still there were some, and among them may be<br />
mentioned one whose very title would leave<br />
no room to doubt <strong>of</strong> its anti-<strong>Masonic</strong> character<br />
. It is entitled Beweiss dass die Freimaurer-Gesellschaft<br />
in alien Staaten, u . s . w .,<br />
that is, " Pro<strong>of</strong>s that the Society <strong>of</strong> Freemasons<br />
is in every country not only useless, but,<br />
if not restricted, dangerous, and ought to be<br />
WilliamL . Stone. This work, which was published<br />
at New York in 1832, is a large octavo<br />
<strong>of</strong> 556 pages .<br />
<strong>The</strong> work <strong>of</strong> Mr . Stone, it must be acknowledged,<br />
is not abusive . If his arguments are<br />
illogical, they are at least conducted without<br />
malignity . If his statements are false, his<br />
language is decorous . He was himself a Mason,<br />
and he has been compelled, by the force <strong>of</strong><br />
truth, to make many admissions which are<br />
favorable to the Order. <strong>The</strong> book was evidently<br />
written for a political purpose, and to<br />
advance the interests <strong>of</strong> the anti-<strong>Masonic</strong><br />
party. It presents, therefore, nothing but<br />
partisan views, and those, too, almost entirely<br />
<strong>of</strong> a local character, having reference only<br />
to the conduct <strong>of</strong> the Institution as exhibited<br />
in what is called " the Morgan affair." Masonry,<br />
according to Mr . Stone, should be<br />
suppressed because a few <strong>of</strong> its members<br />
are supposed to have violated the laws in<br />
a village <strong>of</strong> the State <strong>of</strong> New York. As<br />
well might the vices <strong>of</strong> the Christians <strong>of</strong><br />
Corinth have suggested to a contemporary<br />
<strong>of</strong> St . Paul the propriety <strong>of</strong> suppressing<br />
Christianity .<br />
<strong>The</strong> next anti-<strong>Masonic</strong> work <strong>of</strong> any prominence<br />
published in this country is also in the<br />
epistolary style, and is entitled Letters on the<br />
<strong>Masonic</strong> Institution . By John Quincy Adams .<br />
It is an octavo <strong>of</strong> 284 pages, and was published<br />
at Boston in 1847 . Mr . Adams, whose eminent<br />
public services have made his life a part<br />
<strong>of</strong> the history <strong>of</strong> his country, has very properly<br />
been described as "a man <strong>of</strong> strong<br />
points and weak ones, <strong>of</strong> vast reading and<br />
wonderful memory, <strong>of</strong> great credulity and<br />
strong prejudice." In the latter years <strong>of</strong> his<br />
life, he became notorious for his virulent opposition<br />
to <strong>Freemasonry</strong> . Deceived and excited<br />
by the misrepresentations <strong>of</strong> the anti-Masons,<br />
he united himself with that party, and threw<br />
all his vast energies and abilities into the political<br />
contests then waging . <strong>The</strong> result was this
ANTI-MASONIC<br />
ANTIQUITY 65<br />
series <strong>of</strong> letters, abusive <strong>of</strong> the <strong>Masonic</strong> Institution,<br />
which he directed to leading politicians<br />
<strong>of</strong> the country, and which were published<br />
in the public journals from 1831 to 1833 .<br />
<strong>The</strong>se letters, which are utterly unworthy <strong>of</strong><br />
the genius, learning, and eloquence <strong>of</strong> the<br />
author, display a most egregious ignorance <strong>of</strong><br />
the whole design and character <strong>of</strong> the <strong>Masonic</strong><br />
Institution . <strong>The</strong> " oath " and " the murder <strong>of</strong><br />
Morgan " are the two bugbears which seem<br />
continually to float before the excited vision<br />
<strong>of</strong> the writer, and on these alone he dwells<br />
from the first to the last page .<br />
Except the letters <strong>of</strong> Stone and Adams,<br />
there is hardly another anti-<strong>Masonic</strong> book<br />
published in America that can go beyond the<br />
literary dignity <strong>of</strong> a respectably sized pamphlet<br />
. A compilation <strong>of</strong> anti-<strong>Masonic</strong> documents<br />
was published at Boston, in 1830, by<br />
James C . Odiorne, who has thus in part preserved<br />
for future reference the best <strong>of</strong> a bad<br />
class <strong>of</strong> writings. In 1831, Henry Gassett, <strong>of</strong><br />
Boston, a most virulent anti-Mason, distributed,<br />
at his own expense, a great number <strong>of</strong><br />
anti-<strong>Masonic</strong> books, which had been published<br />
during the Morgan excitement, to the<br />
principal libraries <strong>of</strong> the United States, on<br />
whose shelves they are probably now lying<br />
covered with dust ; and, that the memory <strong>of</strong><br />
his good deed might not altogether be lost, he<br />
published a catalogue <strong>of</strong> these donations in<br />
1852, to which he has prefixed an attack on<br />
Masonry .<br />
Anti-<strong>Masonic</strong> Party . A party organized<br />
in the United States <strong>of</strong> America soon after the<br />
commencement <strong>of</strong> the Morgan excitement,<br />
pr<strong>of</strong>essedly, to put down the <strong>Masonic</strong> Institution<br />
as subversive <strong>of</strong> good government, but<br />
really for the political aggrandizement <strong>of</strong> its<br />
leaders, who used the opposition to <strong>Freemasonry</strong><br />
merely as a stepping-stone to their<br />
own advancement to <strong>of</strong>fice . <strong>The</strong> party held<br />
several conventions ; endeavored, sometimes<br />
successfully, but <strong>of</strong>tener unsuccessfully, to enlist<br />
'prominent statesmen in its ranks, and<br />
finally, in 1831, nominated William Wirt and<br />
Amos Ellmaker as its candidates for the Presidency<br />
and the Vice-Presidency <strong>of</strong> the United<br />
States . Each <strong>of</strong> these gentlemen received but<br />
seven votes, being the whole electoral vote <strong>of</strong><br />
Vermont, which was the only State that voted<br />
for them . So signal a defeat was the deathblow<br />
<strong>of</strong> the party, that in the year 1833 it<br />
quietly withdrew from public notice, and now<br />
is happily no longer in existence . William L .<br />
Stone, the historian <strong>of</strong> anti-Masonry, has with<br />
commendable impartiality expressed his opinion<br />
<strong>of</strong> the character <strong>of</strong> this party, when he says<br />
that " the fact is not to be disguised-contradicted<br />
it cannot be-that anti-Masonry had<br />
become thoroughly political, and its spirit was<br />
vindictive towards the Freemasons without<br />
distinction as to guilt or innocence ." (Letters,<br />
xxxviii ., p . 418 .) Notwithstanding the opposition<br />
that from time to time has been exhibited<br />
to <strong>Freemasonry</strong> in every country, America<br />
is the only one where it assumed the form<br />
<strong>of</strong> a political party . This, however, may very<br />
justly be attributed to the peculiar nature <strong>of</strong><br />
its popular institutions . <strong>The</strong>re, the ballotbox<br />
is considered the most potent engine for<br />
the government <strong>of</strong> rulers as well as people, and<br />
is, therefore, resorted to in cases in which, in<br />
more despotic governments, the powers <strong>of</strong> the<br />
Church and State would be exercised . Hence,<br />
the anti-<strong>Masonic</strong> convention held at Philadelphia,<br />
in 1830, did not hesitate to make the<br />
following declaration as the cardinal principle<br />
<strong>of</strong> the party. " <strong>The</strong> object <strong>of</strong> anti-Masonry,<br />
in nominating and electing candidates for the<br />
Presidency and Vice-Presidency, is to deprive<br />
Masonry <strong>of</strong> the support which it derives from<br />
the power and patronage <strong>of</strong> the executive<br />
branch <strong>of</strong> the United States Government . To<br />
effect this object, will require that candidates<br />
besides possessing the talents and virtues<br />
requisite for such exalted stations, be known<br />
as men decidedly opposed to secret societies ."<br />
This issue having been thus boldly made was<br />
accepted by the people ; and as principles like<br />
these were fundamentally opposed to all the<br />
ideas <strong>of</strong> liberty, personal and political, into<br />
which the citizens <strong>of</strong> the country had been indoctrinated,<br />
the battle was made, and the<br />
anti-<strong>Masonic</strong> party was not only defeated for<br />
the time, but forever annihilated .<br />
Anti-Masonry. Opposition to <strong>Freemasonry</strong>.<br />
<strong>The</strong>re is no country in which Masonry<br />
has ever existed in which this opposition has<br />
not from time to time exhibited itself ; although,<br />
in general, it has been overcome by<br />
the purity and innocence <strong>of</strong> the Institution .<br />
<strong>The</strong> earliest opposition by a government, <strong>of</strong><br />
which we have any record, is that <strong>of</strong> 1425,<br />
in the third year <strong>of</strong> the reign <strong>of</strong> Henry VI ., <strong>of</strong><br />
England, when the Masons were forbidden to<br />
confederate in Chapters and Congregations .<br />
This law was, however, never executed . Since<br />
that period, <strong>Freemasonry</strong> has met with no<br />
permanent opposition in England . <strong>The</strong><br />
Roman Catholic religion has always been anti-<br />
<strong>Masonic</strong>, and hence edicts have always existed<br />
in the Roman Catholic countries against<br />
the Order . But the anti-Masonry which has<br />
had a practical effect in inducing the Church<br />
or the State to interfere with the Institution,<br />
and endeavor to suppress it, will come more<br />
properly under the head <strong>of</strong> Persecutions, to<br />
which the reader is referred .<br />
Antin, Duke d'. Elected perpetual <strong>Grand</strong><br />
Master <strong>of</strong> the Masons <strong>of</strong> France, on the 24th<br />
<strong>of</strong> June, 1.738. He held the <strong>of</strong>fice until 1743,<br />
when he died, and was succeeded by the Count<br />
<strong>of</strong> Clermont . Clavel (Hist . Pittoresq ., p .<br />
141)' relates an instance <strong>of</strong> the fidelity and<br />
intrepidity with which, on one occasion, he<br />
guarded the avenues <strong>of</strong> the Lodge from the<br />
<strong>of</strong>ficial intrusion <strong>of</strong> a commissary <strong>of</strong> police<br />
accompanied by a band <strong>of</strong> soldiers .<br />
Antipodeans . (Les Antipodiens.) <strong>The</strong><br />
name <strong>of</strong> the Sixtieth Degree <strong>of</strong> the seventh<br />
series <strong>of</strong> the collection <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France . (Acta Latomorum, i .,<br />
294 .)<br />
Antiquity, Lodge <strong>of</strong>. <strong>The</strong> oldest Lodge<br />
in England, and one <strong>of</strong> the four which concurred<br />
in February, 1717, in the meeting at<br />
the Apple-Tree Tavern, London, in the forma-
66 ANTIQUITY<br />
ANTIQUITY<br />
tion <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England . At that<br />
time, the Lodge <strong>of</strong> Antiquity met at the Goose<br />
and Gridiron, in St. Paul's Church-yard .<br />
This Lodge and three others met on St . John<br />
Baptist's Day (June 24), 1717, at the Goose<br />
and Gridiron Tavern, and by a majority <strong>of</strong><br />
hands elected Mr . Anthony Sayer <strong>Grand</strong><br />
Master, he being the oldest Master present.<br />
Capt. Joseph Elliot, and Mr . Jacob Lamball,<br />
carpenter, he elected <strong>Grand</strong> Wardens . This<br />
and the other three Lodges did not derive<br />
their warrants from the <strong>Grand</strong> Lodge, but<br />
" acted by immemorable Constitution ."<br />
Antiquity Manuscript . This celebrated<br />
MS . is now, and has long been, in the possession<br />
<strong>of</strong> the Lodge <strong>of</strong> Antiquity, at London . It<br />
is stated in the subscription to have been<br />
written, in 1686, by " Robert Padgett, Clearke<br />
to the Worshipful Society <strong>of</strong> the Freemasons<br />
<strong>of</strong> the city <strong>of</strong> London." <strong>The</strong> whole manuscript<br />
was first published by W . J. Hughan in<br />
his Old Charges <strong>of</strong> British Freemasons (p . 64),<br />
but a part had been previously inserted by<br />
Preston in his Illustrations (b . ii ., sect. vi.) .<br />
And here we have evidence <strong>of</strong> a criminal inaccuracy<br />
<strong>of</strong> the <strong>Masonic</strong> writers <strong>of</strong> the last<br />
century, who never hesitated to alter or interpolate<br />
passages in old documents whenever<br />
it was required to confirm a preconceived<br />
theory. Thus, Preston had intimated<br />
that there was before 1717 an Installation<br />
ceremony for newly elected Masters <strong>of</strong> Lodges<br />
(which is not true), and inserts what he calls<br />
" the ancient Charges that were used on this<br />
occasion," taken from the MS . <strong>of</strong> the Lodge<br />
<strong>of</strong> Antiquity. To confirm the statement,<br />
that they were used for this purpose, he cites<br />
the conclusion <strong>of</strong> the MS . in the following<br />
words : " <strong>The</strong>se be all the charges and covenants<br />
that ought to be read at the installment<br />
<strong>of</strong> Master, or making <strong>of</strong> a Freemason or Freemasons<br />
." <strong>The</strong> words in italics are not to be<br />
found in the original MS ., but were inserted<br />
by Preston . Bro . E. Jackson Barron had an<br />
exact transcript made <strong>of</strong> this MS., which he<br />
carefully collated, and which was published<br />
by Bro. Hughan . Bro . Barron gives the followmg<br />
description <strong>of</strong> the document :<br />
" <strong>The</strong> MS . copy <strong>of</strong> the Charges <strong>of</strong> Freemasons<br />
is on a roll <strong>of</strong> parchment nine feet<br />
long by eleven inches wide, the roll being<br />
formed <strong>of</strong> four pieces <strong>of</strong> parchment glued together<br />
; and some few years ago it was partially<br />
mounted (but not very skilfully) on a<br />
backing <strong>of</strong> parchment for its better preservation.<br />
"<strong>The</strong>' Rolls are headed by an engraving <strong>of</strong><br />
the Royal Arms, after the fashion usual in<br />
deeds <strong>of</strong> the period ; the date <strong>of</strong> the engraving<br />
in this case being fixed by the initials at the<br />
top,<br />
Under this engraving are emblazoned in<br />
separate shields the Arms <strong>of</strong> the city <strong>of</strong> London,<br />
which are two well known to require<br />
description, and the Arms <strong>of</strong> the Masons<br />
Company <strong>of</strong> London, Sable on a chevron between<br />
three castles argent, a pair <strong>of</strong> compasses<br />
<strong>of</strong> the first surrounded by appropriate mantling .<br />
"<strong>The</strong> writing is a good specimen <strong>of</strong> the<br />
ordinary law writing <strong>of</strong> the times, interspersed<br />
with words in text . <strong>The</strong>re is a margin<br />
<strong>of</strong> about an inch on the left side, which is<br />
marked by a continuous double red ink line<br />
throughout, and there are similar double lines<br />
down both edges <strong>of</strong> the parchment. <strong>The</strong><br />
letter U is used throughout the MS. for V,<br />
with but two or three exceptions ." (Hughan's<br />
Old Charges, 1872, p . 14.)<br />
Antiquity <strong>of</strong> <strong>Freemasonry</strong> . Years ago<br />
in writing an article on this subject under the<br />
impressions made upon me by the fascinating<br />
theories <strong>of</strong> Dr . Oliver, though I never completely<br />
accepted his views, I was led to place<br />
the organization <strong>of</strong> <strong>Freemasonry</strong>, as it now<br />
exists, at the building <strong>of</strong> Solomon's Temple .<br />
Many years <strong>of</strong> subsequent research have led<br />
me greatly to modify the views I had previously<br />
held . Although I do not rank myself<br />
among those modern iconoclasts who refuse<br />
credence to every document whose authenticity,<br />
if admitted, would give to the Order a<br />
birth anterior to the beginning <strong>of</strong> the last<br />
century, I confess that I cannot find any incontrovertible<br />
evidence that would trace Ma ;<br />
sonry, as now organized, beyond the Building<br />
Corporations <strong>of</strong> the Middle Ages . In this<br />
point <strong>of</strong> view I speak <strong>of</strong> it only as an architectural<br />
brotherhood, distinguished by signs,<br />
by words, and by brotherly ties which have<br />
not been essentially changed, and by symbols<br />
and legends which have only been developed<br />
and extended, while the association<br />
has undergone a transformation from an<br />
operative art to a speculative science .<br />
But then these Building Corporations did<br />
not spring up in all their peculiar organization<br />
-different, as it was, from that <strong>of</strong> other<br />
guilds-like Autochthones, from the soil .<br />
<strong>The</strong>y, too, must have had an origin and an<br />
archetype, from which they derived their<br />
peculiar character . And I am induced, for<br />
that purpose, to look to the Roman Colleges<br />
<strong>of</strong> Artificers, which were spread over Europe<br />
by the invading forces <strong>of</strong> the empire. But<br />
these have been traced to Numa, who gave<br />
to them that mixed practical and religious<br />
character which they are known to have<br />
possessed, and in which they were imitated by<br />
the medieval architects .<br />
We must, therefore look at <strong>Freemasonry</strong> in<br />
two distinct points <strong>of</strong>view : First, as it is-a<br />
society <strong>of</strong> Speculative Architects engaged in<br />
the construction <strong>of</strong> spiritual temples, and in<br />
this respect a development from the Operative<br />
Architects <strong>of</strong> the tenth and succeeding centuries,<br />
who were themselves <strong>of</strong>fshoots from the<br />
Traveling Freemasons <strong>of</strong> Como, who traced<br />
their origin to the Roman Colleges <strong>of</strong> Builders .<br />
In this direction, I think, the line <strong>of</strong> descent is<br />
plain, without any demand upon our credulity<br />
for assent to its credibility .<br />
But <strong>Freemasonry</strong> must be looked at also<br />
from another standpoint . Not only does it<br />
present the appearance <strong>of</strong> a speculative<br />
science, based on an operative art, but it also<br />
very significantly exhibits itself as the symbolic<br />
expression <strong>of</strong> a religious idea . In other and<br />
plainer words, we see in it the important
ANTIQUITY<br />
ANTIQUITY 67<br />
lesson <strong>of</strong> eternal life, taught by a legend which,<br />
whether true or false, is used in Masonry as a<br />
symbol and an allegory .<br />
But whence came this legend? Was it invented<br />
in 1717 at the revival <strong>of</strong> <strong>Freemasonry</strong><br />
in England? We have evidence <strong>of</strong> the<br />
strongest circumstantial character, derived<br />
from the Sloane Manuscript No . 3,329, recently<br />
exhumed from the shelves <strong>of</strong> the<br />
British Museum, that this very legend was<br />
known to the Masons <strong>of</strong> the seventeenth<br />
century at least .<br />
<strong>The</strong>n, did the Operative Masons <strong>of</strong> the<br />
Middle Ages have a legend also? <strong>The</strong> evidence<br />
is that they did. <strong>The</strong> Compagnons de<br />
la Tour, who were the <strong>of</strong>fshoots <strong>of</strong> the old<br />
Masters' Guilds, had a legend . We know<br />
what the legend was, and we know that its<br />
character was similar to, although not in all<br />
the details precisely the same as, the <strong>Masonic</strong><br />
legend. It was, however, connected with the<br />
Temple <strong>of</strong> Solomon .<br />
Again : Did the builders <strong>of</strong> the Middle Ages<br />
invent their legend, or did they obtain it from<br />
some old tradition? <strong>The</strong> question is interesting,<br />
but its solution either way would scarcely<br />
affect the Antiquity <strong>of</strong> <strong>Freemasonry</strong> . It is<br />
not the form <strong>of</strong> the legend, but its spirit and<br />
symbolic design, with which we have to do .<br />
This legend <strong>of</strong> the Third Degree as we now<br />
havee it, and as we have had it for a certain<br />
period <strong>of</strong> two hundred and fifty years, is intended,<br />
by a symbolic representation, to teach<br />
the resurrection from death, and the Divine<br />
dogma <strong>of</strong> eternal life . All Masons know its<br />
character, and it is neither expedient nor<br />
necessary to dilate upon it .<br />
But can we find such a legend elsewhere?<br />
Certainly we can . Not indeed the same<br />
legend ; not the same personage as its hero ; not<br />
the same details ; but a legend with the same<br />
spirit and design ; a legend funereal in character,<br />
celebrating death and resurrection,<br />
solemnized in lamentation and terminating in<br />
joy. Thus, in the Egyptian Mysteries <strong>of</strong><br />
Osiris, the image <strong>of</strong> a dead man was borne in<br />
an argha, ark or c<strong>of</strong>fin, by a procession <strong>of</strong><br />
initiates ; and this enclosure in the c<strong>of</strong>fin or<br />
interment <strong>of</strong> the body was called the aphanism,<br />
or disappearance, and the lamentation<br />
for him formed the first part <strong>of</strong> the Mysteries .<br />
On the third day after the interment, the<br />
priests and initiates carried the c<strong>of</strong>fin, in which<br />
was also a golden vessel, down to the river<br />
Nile. Into the vessel they poured water from<br />
the river ; and then with a cry <strong>of</strong> `Evpfpcaµev<br />
ayaAAc eea, " We have found him, let us<br />
rejoice," they declared that the dead Osiris,<br />
who had descended into Hades, had returned<br />
from thence, and was restored again to life ; and<br />
the rejoicings which ensued constituted the<br />
second part <strong>of</strong> the Mysteries . <strong>The</strong> analogy<br />
between this and the legend <strong>of</strong> <strong>Freemasonry</strong><br />
must be at once apparent . Now, just such a<br />
legend, everywhere differing in particulars,<br />
but everywhere coinciding in general character,<br />
is to be found in all the old religionsin<br />
sun worship, in tree worship in animal<br />
worship. It was <strong>of</strong>ten perverted, it is true,<br />
from the original design . Sometimes it was<br />
applied to the death <strong>of</strong> winter and the birth <strong>of</strong><br />
spring, sometimes to the setting and the subsequent<br />
rising <strong>of</strong> the sun, but always indicating<br />
a loss and a recovery .<br />
Especially do we find this legend, and in a<br />
purer form, in the Ancient Mysteries. At<br />
Samothrace, at Eleusis, at Byblos-in all<br />
places where these ancient religions and mystical<br />
rites were celebrated-we find the same<br />
teachings <strong>of</strong> eternal life inculcated by the<br />
representation <strong>of</strong> an imaginary death and<br />
apotheosis. And it is this legend, and this<br />
legend alone, that connects Speculative <strong>Freemasonry</strong><br />
with the Ancient Mysteries <strong>of</strong> Greece,<br />
<strong>of</strong> Syria, and <strong>of</strong> Egypt .<br />
<strong>The</strong> theory, then, that I advance on the<br />
subject <strong>of</strong> the Antiquity <strong>of</strong> <strong>Freemasonry</strong> is<br />
this : I maintain that, in its present peculiar<br />
organization, it is the successor, with certainty,<br />
<strong>of</strong> the Building Corporations <strong>of</strong> the<br />
Middle Ages, and through them, with less<br />
certainty but with great probability, <strong>of</strong> the<br />
Roman Colleges <strong>of</strong> Artificers . Its connection<br />
with the Temple <strong>of</strong> Solomon, as its birthplace,<br />
may have been accidental-a mere arbitrary<br />
selection by its inventors-and bears, therefore,<br />
only an allegorical meaning ; or it may be<br />
historical, and to be explained by the frequent<br />
communications that at one time took place<br />
between the Jews and the Greeks and the<br />
Romans. This is a point still open for discussion<br />
. On it I express no fixed opinion .<br />
<strong>The</strong> historical materials upon which to base<br />
an opinion are as yet too scanty . But I am<br />
inclined, I confess, to view the Temple <strong>of</strong><br />
Jerusalem and the <strong>Masonic</strong> traditions connected<br />
with it as a part <strong>of</strong> the great allegory<br />
<strong>of</strong> Masonry .<br />
But in the other aspect in which <strong>Freemasonry</strong><br />
presents itself to our view, and to which<br />
I have already adverted, the question <strong>of</strong> its<br />
antiquity is more easily settled . As a<br />
brotherhood, composed <strong>of</strong> symbolic Masters<br />
and Fellows and Apprentices, derived from an<br />
association <strong>of</strong> Operative Masters, Fellows,<br />
and Apprentices-those building spiritual<br />
temples as these built material ones-its age<br />
may not exceed five or six hundred years ; but<br />
as a secret association, containing within itself<br />
the symbolic expression <strong>of</strong> a religious idea, it<br />
connects itself with all the Ancient Mysteries,<br />
which, with similar secrecy, gave the same<br />
symbolic expression to the same religious<br />
idea . <strong>The</strong>se Mysteries were not the cradles<br />
<strong>of</strong> <strong>Freemasonry</strong> : they were only its analogues .<br />
But I have no doubt that all the Mysteries<br />
had one common source, perhaps, as it has<br />
been suggested, some ancient body <strong>of</strong> priests ;<br />
and I have no more doubt that <strong>Freemasonry</strong><br />
has derived its legend, its symbolic mode <strong>of</strong> instruction,<br />
and the lesson for which that instruction<br />
was intended, either directly or indirectly<br />
from the same source. In this view<br />
the Mysteries become interesting to the Mason<br />
as a study, and in this view only . And so,<br />
when I speak <strong>of</strong> the Antiquity <strong>of</strong> Masonry, I<br />
must say, if I would respect the axioms <strong>of</strong><br />
historical science, that its body came out <strong>of</strong>
68 ANTON<br />
APOCALYPSE<br />
the Middle Ages, but that its spirit is to be<br />
traced to a far remoter period .<br />
Anton, Dr . Carl Gottlob von . A German<br />
<strong>Masonic</strong> writer <strong>of</strong> considerable reputation,<br />
who died at Gorlitz on the 17th <strong>of</strong><br />
November, 1818 . He is the author <strong>of</strong> two<br />
historical works on Templarism, both <strong>of</strong> which<br />
are much esteemed . 1 . Versuch einer Geachichte<br />
des Tempelherren ordens (i . e ., An Essay<br />
on the Order <strong>of</strong> Knights Templars), Leipzig,<br />
1779 . 2 . Untersuchuny lime des Gi,nsass<br />
and die Gebrauche der Tempelherren<br />
(i . e ., An Inquiry into the Mystery and Usages<br />
<strong>of</strong> the Knights Templars), Dessau, 1782 . He<br />
also published at Gorlitz, in 1805, and again<br />
in 1819, A brief essay on the Culdees ( Ueber<br />
die Culdeer) .<br />
Anton Hieronymus . In the examination<br />
<strong>of</strong> a German " steinmetz," or STONEMASON,<br />
this is said to have been the name <strong>of</strong> the first<br />
Mason . It is unquestionably a corruption<br />
<strong>of</strong> Adon Hiram .<br />
Anubis or Anepu . Egyptian deity, son<br />
<strong>of</strong> Osiris and Nephthys . <strong>The</strong> Greek Hermes .<br />
Having the head <strong>of</strong> a jackal, with pointed ears<br />
and snout, which tile Greeks frequently<br />
changed to those <strong>of</strong> a dog . At times represented<br />
as wearing a double crown . His duty<br />
was to accompany the souls <strong>of</strong> the deceased to<br />
Hades (Amenthes), and assist Horns in weighing<br />
their actions under the inspection <strong>of</strong> Osiris .<br />
Ape and Lion, Knight <strong>of</strong> the . See<br />
Knight <strong>of</strong> the Ape and Lion .<br />
Apex, Rite <strong>of</strong>. See Sat B'hai, Order <strong>of</strong> .<br />
Aphanism . In the Ancient Mysteries,<br />
there was always a legend <strong>of</strong> the death or disappearance<br />
<strong>of</strong> some hero god, and the subsequent<br />
discovery <strong>of</strong> the body and its resurrection<br />
. <strong>The</strong> concealment <strong>of</strong> this body by those<br />
who had slain it was called the aphanism,<br />
from the Greek, a¢av&Cw, to conceal . As<br />
these Mysteries may be considered as a type<br />
<strong>of</strong> Masonry, as some suppose, and as, according<br />
to others, both the Mysteries and Masonry<br />
are derived from one common and ancient<br />
type, the aphanism, or concealing <strong>of</strong> the body,<br />
is <strong>of</strong> course to be found in the Third Degree .<br />
Indeed, the purest kind <strong>of</strong> <strong>Masonic</strong> aphanism<br />
is the loss or concealment <strong>of</strong> the worn . (See<br />
Mysteries, and Euresis .)<br />
Apis . <strong>The</strong> sacred bull, held in high reverence<br />
by the Egyptians as possessing Divine<br />
powers, especially the gift <strong>of</strong> prophecy . As it<br />
was deemed essential the animal should be<br />
peculiarly marked by nature, much difficulty<br />
was experienced in procuring it . <strong>The</strong> bull<br />
was required to be black, with a white triangle<br />
on its forehead, a white crescent on its side,<br />
and a knotted growth, like a searabaeus, under<br />
the tongue. Such an animal being found, it<br />
was fed for four months in a building facing<br />
the East . At new moon it was embarked on<br />
a special vessel, prepared with exquisite care,<br />
and with solemn ceremony conveyed to Heliopolis,<br />
where for forty days it was fed by<br />
priests and women . In its sanctified condition<br />
it was taken to Memphis and housed in<br />
a temple with two chapels and a court wherein<br />
to exercise . <strong>The</strong> omen was good or evil in<br />
accordance with which chapel it entered from<br />
the court . At the age <strong>of</strong> 25 years it was led<br />
to its death, amid great mourning and lamentations<br />
. <strong>The</strong> bull or apis was an important<br />
religious factor in the Isian worship, and was<br />
continued as a creature <strong>of</strong> reverence during<br />
the Roman domination <strong>of</strong> Egypt.<br />
Apocalypse, Masonry <strong>of</strong> the . <strong>The</strong> adoption<br />
<strong>of</strong> St . John the Evangelist as one <strong>of</strong> the<br />
patrons <strong>of</strong> our Lodges, has given rise, among<br />
the writers on <strong>Freemasonry</strong>, to a variety <strong>of</strong><br />
theories as to the original cause <strong>of</strong> his being<br />
thus connected with the Institution . Several<br />
traditions have been handed down from remote<br />
periods, which claim him as a brother,<br />
among which the <strong>Masonic</strong> student will be<br />
familiar with that which represents him as<br />
having assumed the government <strong>of</strong> the Craft,<br />
as <strong>Grand</strong> Master, after the demise <strong>of</strong> John the<br />
Baptist. I confess that I am not willing to<br />
place implicit confidence in the correctness <strong>of</strong><br />
this legend, and I candidly subscribe to the<br />
prudence <strong>of</strong> Dalcho's remark, that " it is unwise<br />
to assert more than we can prove, and to<br />
argue against probability." <strong>The</strong>re must have<br />
been, however, in some way, a connection<br />
more or less direct between the Evangelist and<br />
the institution <strong>of</strong> <strong>Freemasonry</strong>, or he would<br />
not from the earliest times have been so<br />
universally claimed as one <strong>of</strong> its patrons . If<br />
it was simply a Christian feeling-a religious<br />
veneration-which gave rise to this general<br />
homage, I see no reason why St . Matthew<br />
St . Mark, or St . Luke might not as readily ant<br />
appropriately have been selected as one <strong>of</strong> the<br />
" lines parallel." But the fact is that there is<br />
something, both in the life and in the writings<br />
<strong>of</strong> St . John the Evangelist, which closely connects<br />
him with our mystic Institution. He<br />
may not have been a Freemason in the sense<br />
in which we now use the term ; but it will be<br />
sufficient, if it can be shown that he was<br />
familiar with other mystical institutions,<br />
which are themselves generally a dmitted to<br />
have been more or less intimately connected<br />
with <strong>Freemasonry</strong> by deriving their existence<br />
from a common origin .<br />
Such a society was the Essenian Fraternity<br />
-a mystical association <strong>of</strong> speculative philosophers<br />
among the Jews, whose organization<br />
very closely resembled that <strong>of</strong> the Freemasons,<br />
and who are even supposed by some to<br />
have derived their tenets and their discipline<br />
from the builders <strong>of</strong> the Temple. As Oliver<br />
observes, their institution " may be termed<br />
<strong>Freemasonry</strong>, retaining the same form but<br />
practised under another name." Now there<br />
is little doubt that St . John was an Essene .<br />
Calmet positively asserts it ; and the writings<br />
and life <strong>of</strong> St . John seem to furnish sufficient<br />
internal evidence that he was originally <strong>of</strong><br />
that brotherhood .<br />
But it seems to me that St . John was more<br />
particularly selected as a patron <strong>of</strong> <strong>Freemasonry</strong><br />
in consequence <strong>of</strong> the mysterious and<br />
emblematic nature <strong>of</strong> the Apocalypse, which<br />
evidently assimilated the mode <strong>of</strong> teaching<br />
adopted by the Evangelist to that practise<br />
by the Fraternity . If anyone who has in-
APOCALYPSE<br />
APOCALYPTIC 69<br />
vestigated the ceremonies performed in the<br />
Ancient Mysteries, the Spurious <strong>Freemasonry</strong>,<br />
as it has been called, <strong>of</strong> the Pagans, will compare<br />
them with the mystical machinery used<br />
in the Book <strong>of</strong> Revelations, he will find himself<br />
irresistibly led to the conclusion that<br />
St . John the Evangelist was intimately acquainted<br />
with the whole process <strong>of</strong> initiation<br />
into these mystic associations, and that he<br />
has selected its imagery for the ground-work<br />
<strong>of</strong> his prophetic book . Mr . Faber, in his<br />
Origin <strong>of</strong> Pagan Idolatry (vol . ii ., b . vi ., ch .<br />
6), has, with great ability and clearness, shown<br />
that St . John in the Apocalypse applies the<br />
ritual <strong>of</strong> the ancient initiations to a spiritual<br />
and prophetic purpose .<br />
" <strong>The</strong> whole machinery <strong>of</strong> the Apocalypse,"<br />
says Mr . Faber, " from beginning to end,<br />
seems to me very plainly to have been borrowed<br />
from the machinery <strong>of</strong> the Ancient<br />
Mysteries ; and this, if we consider the nature<br />
<strong>of</strong> the subject, was done with the very strictest<br />
attention to poetical decorum .<br />
" St . John himself is made to personate an<br />
aspirant about to be initiated ; and, accordingly,<br />
the images presented to his mind's eye<br />
closely resemble the pageants <strong>of</strong> the Mysteries<br />
both in nature and in order <strong>of</strong> succession .<br />
" <strong>The</strong> prophet first beholds a door opened in<br />
the magnificent temple <strong>of</strong> heaven ; and into<br />
this he is invited to enter by the voice <strong>of</strong> one<br />
who plays the hierophant . Here he witnesses<br />
the unsealing <strong>of</strong> a sacred book, and forthwith<br />
he is appalled by a troop <strong>of</strong> ghastly apparitions,<br />
which flit in horrid succession before his eyes .<br />
Among these are preeminently conspicuous a<br />
vast serpent, the well-known symbol <strong>of</strong> the<br />
great father ; and two portentous wild beasts,<br />
which severally come up out <strong>of</strong> the sea and out<br />
<strong>of</strong> the earth. Such hideous figures correspond<br />
with the canine phantoms <strong>of</strong> the Orgies, which<br />
seem to rise out <strong>of</strong> the ground, and with the<br />
polymorphic images <strong>of</strong> the hero god who was<br />
universally deemed the <strong>of</strong>fspring <strong>of</strong> the sea .<br />
" Passing these terrific monsters in safety,<br />
the prophet, constantly attended by his angel<br />
hierophant, who acts the part <strong>of</strong> an interpreter,<br />
is conducted into the presence <strong>of</strong> a female, who<br />
is described as closely resembling the great<br />
mother <strong>of</strong> pagan theology. Like Isis emerging<br />
from the sea and exhibiting herself to the<br />
aspirant Apuleius, this female divinity, upborne<br />
upon the marine wild beast, appears to<br />
float upon the surface <strong>of</strong> many waters . She is<br />
said to be an open and systematical harlot, just<br />
as the great mother was the declared female<br />
principle <strong>of</strong> fecundity ; and as she was always<br />
propitiated by literal fornication reduced to a<br />
religious system, and as the initiated were<br />
made to drink a prepared liquor out <strong>of</strong> a sacred<br />
goblet, so this harlot is represented as intoxicating<br />
the kings <strong>of</strong> the earth with the<br />
golden cup <strong>of</strong> her prostitution . On her forehead<br />
the very name <strong>of</strong> MYSTERY is inscribed ;<br />
and the label teaches us that, in point <strong>of</strong> character,<br />
she is the great universal mother <strong>of</strong><br />
idolatry.<br />
" <strong>The</strong> nature <strong>of</strong> this mystery the <strong>of</strong> ciating<br />
hierophant undertakes to explain ; and an im-<br />
portant prophecy is most curiously and artfully<br />
veiled under the very language and<br />
imagery <strong>of</strong> the Orgies . To the sea-born great<br />
father was ascribed a threefold state-he lived,<br />
he died, and he revived ; and these changes <strong>of</strong><br />
condition were duly exhibited in the Mysteries.<br />
To the sea-born wild beast is similarly<br />
ascribed a threefold state-he lives, he<br />
dies, he revives. While dead, he lies floating<br />
on the mighty ocean, just like Horns or Osiris,<br />
or Siva or Vishnu . When he revives again,<br />
like those kindred deities, he emerges from the<br />
waves ; and, whether dead or alive, he bears<br />
seven heads and ten horns, corresponding in<br />
number with the seven ark-preserved Rishis<br />
and the ten aboriginal patriarchs . Nor is this<br />
all : as the worshipers <strong>of</strong> the great father bore<br />
his special mark or stigma, and were distinguished<br />
by his name, so the worshipers <strong>of</strong> the<br />
maritime beast equally bear his mark and are<br />
equally decorated by his appellation .<br />
" At length, however, the first or doleful part<br />
<strong>of</strong> these sacred Mysteries draws to a close, and<br />
the last or joyful part is rapidly approaching .<br />
After the prophet has beheld the enemies <strong>of</strong><br />
God plunged into a dreadful lake or inundation<br />
<strong>of</strong> liquid fire, which corresponds with the<br />
infernal lake or deluge <strong>of</strong> the Orgies, he is<br />
introduced into a splendidly-illuminated region,<br />
expressly adorned with the characteristics <strong>of</strong><br />
that Paradise which was the ultimate scope <strong>of</strong><br />
the ancient aspirants ; while without the holy<br />
gate <strong>of</strong> admission are the whole multitude <strong>of</strong><br />
the pr<strong>of</strong>ane, dogs, and sorcerors, and whoremongers,<br />
and murderers, and idolators, and whosoever<br />
loveth and maketh a lie ."<br />
Such was the imagery <strong>of</strong> the Apocalypse .<br />
<strong>The</strong> close resemblance to the machinery <strong>of</strong> the<br />
Mysteries, and the intimate connection between<br />
their system and that <strong>of</strong> <strong>Freemasonry</strong>,<br />
very naturally induced our ancient brethren<br />
to claim the patronage <strong>of</strong> an apostle so preeminently<br />
mystical in his writings, and whose<br />
last and crowning work bore so much <strong>of</strong> the<br />
appearance, in an outward form, <strong>of</strong> a ritual <strong>of</strong><br />
initiation .<br />
Apocalypse, Order <strong>of</strong> the . An Order<br />
instituted about the end <strong>of</strong> the seventeenth<br />
century, by one Gabrino, who called himself<br />
the Prince <strong>of</strong> the Septenary Number or Monarch<br />
<strong>of</strong> the Holy Trinity . He enrolled a great<br />
number <strong>of</strong> artisans in his ranks who went<br />
about their ordinary occupations with swords<br />
at their sides. According to Thory, some <strong>of</strong><br />
the provincial Lodges <strong>of</strong> France made a degree<br />
out <strong>of</strong> Gabrino's system . <strong>The</strong> arms <strong>of</strong> the<br />
Order were a naked sword and a blazing star .<br />
(ActaLatomorum, i ., 294 .) Reghellini (iii., 72)<br />
thinks that this Order was the precursor <strong>of</strong> the<br />
degrees afterward introduced by the Masons<br />
who practised the Templar system.<br />
Apocalyptic Degrees. Those degrees<br />
which are founded on the Revelation <strong>of</strong> St .<br />
John, or whose symbols and machinery <strong>of</strong><br />
initiation are derived from that work, are<br />
called Apocalyptic degrees . Of this nature<br />
are several <strong>of</strong> the high degrees : such, for<br />
instance, as the Seventeenth, or Knight <strong>of</strong><br />
the East and West <strong>of</strong> the Scottish Rite .
70 APORRHETA<br />
APPRENTICE<br />
Aporrheta . Greek, aa6ppnTa . <strong>The</strong> holy<br />
things in the Ancient Mysteries which were<br />
known only to the initiates, and were not to<br />
be disclosed to the pr<strong>of</strong>ane, were called the<br />
aporrheta . What are the aporrheta <strong>of</strong> <strong>Freemasonry</strong>?<br />
what are the arcana <strong>of</strong> which there<br />
can be no disclosure? is a question that for<br />
some years past has given rise to much discussion<br />
among the disciples <strong>of</strong> the Institution .<br />
If the sphere and number <strong>of</strong> these aporrheta<br />
be very considerably extended, it is evident<br />
that much valuable investigation by public<br />
discussion <strong>of</strong> the science <strong>of</strong> Masonry will be<br />
prohibited . On the other hand, if the aporrheta<br />
are restricted to only a few points, much<br />
<strong>of</strong> the beauty, the permanency, and the efficacy<br />
<strong>of</strong> <strong>Freemasonry</strong> which are dependent on<br />
its organization as a secret and mystical association<br />
will be lost . We move between<br />
Scylla and Charybdis, and it is difficult for a<br />
<strong>Masonic</strong> writer to know how to steer so as, in<br />
avoiding too frank an exposition <strong>of</strong> the principles<br />
<strong>of</strong> the Order, not to fall by too much<br />
reticence, into obscurity . <strong>The</strong> European Masons<br />
are far more liberal in their views <strong>of</strong> the<br />
obligation <strong>of</strong> secrecy than the English or the<br />
American . <strong>The</strong>re are few things, indeed,<br />
which a French or German <strong>Masonic</strong> writer<br />
will refuse to discuss with the utmost frankness.<br />
It is now beginning to be very generally<br />
admitted, and English and American<br />
writers are acting on the admission, that the<br />
only real aporrheta <strong>of</strong> <strong>Freemasonry</strong> are the<br />
modes <strong>of</strong> recognition, and the peculiar and<br />
distinctive ceremonies <strong>of</strong> the Order ; and to<br />
these last it is claimed that reference may be<br />
publicly made for the purpose <strong>of</strong> scientific<br />
investigation, provided that the reference be<br />
so made as to be obscure to the pr<strong>of</strong>ane, and<br />
-intelligible only to the initiated .<br />
Appeal, Right <strong>of</strong>. <strong>The</strong> right <strong>of</strong> appeal is<br />
an inherent right belonging to every Mason,<br />
and the <strong>Grand</strong> Lodge is the appellate body<br />
to whom the appeal is to be made .<br />
Appeals are <strong>of</strong> two kinds : 1st, from the decision<br />
<strong>of</strong> the Master ; 2d, from the decision<br />
<strong>of</strong> the Lodge . Each <strong>of</strong> these will require a<br />
distinct consideration .<br />
1 . Appeals from the Decision <strong>of</strong> the Master .<br />
It is now a settled doctrine in <strong>Masonic</strong> law that<br />
there can be no appeal from the decision <strong>of</strong> a<br />
Master <strong>of</strong> a Lodge to the Lodge itself . But<br />
an appeal always lies from such decision to<br />
the <strong>Grand</strong> Lodge, which is bound to entertain<br />
the appeal and to inquire into the correctness<br />
<strong>of</strong> the decision . Some writers have endeavored<br />
to restrain the despotic authority <strong>of</strong> the<br />
Master to decisions in matters strictly relating<br />
to the work <strong>of</strong> the Lodge, while they contend<br />
that on all questions <strong>of</strong> business an appeal<br />
may be taken from his decision to the Lodge .<br />
But it would be unsafe, and <strong>of</strong>ten impracticable,<br />
to draw this distinction, and accordingly<br />
the highest <strong>Masonic</strong> authorities have rejected<br />
the theory, and denied the power in a Lodge<br />
to entertain an appeal from any decision <strong>of</strong> the<br />
presiding <strong>of</strong>ficer .<br />
<strong>The</strong> wisdom <strong>of</strong> this law must be apparent<br />
to anyone who examines the nature <strong>of</strong> the or-<br />
ganization <strong>of</strong> the <strong>Masonic</strong> Institution . <strong>The</strong><br />
Master is responsible to the <strong>Grand</strong> Lodge for<br />
the good conduct <strong>of</strong> his Lodge. To him and<br />
to him alone the supreme <strong>Masonic</strong> authority<br />
looks for the preservation <strong>of</strong> order, and the<br />
observance <strong>of</strong> the Constitutions and the Landmarks<br />
<strong>of</strong> the Order in the body over which he<br />
presides. It is manifest, then, that it would<br />
be highly unjust to throw around a presiding<br />
<strong>of</strong>ficer so heavy a responsibility, if it were in<br />
the power <strong>of</strong> the Lodge to overrule his decisions<br />
or to control his authority .<br />
2 . Appeals from the Decisions <strong>of</strong> the Lodge .<br />
Appeals may be made to the <strong>Grand</strong> Lodge<br />
from the decisions <strong>of</strong> a Lodge, on any subject<br />
except the admission <strong>of</strong> members, or the election<br />
<strong>of</strong> candidates ; but these appeals are more<br />
frequently made in reference to conviction and<br />
punishment after trial.<br />
When a Mason, in consequence <strong>of</strong> charges<br />
preferred against him, has been tried, convicted,<br />
and sentenced by his Lodge, he has<br />
an inalienable right to appeal to the <strong>Grand</strong><br />
Lodge from such conviction and sentence .<br />
His appeal may be either general or specific .<br />
That is, he may appeal on the ground, generally,<br />
that the whole <strong>of</strong> the proceedings have<br />
been irregular or illegal, or he may appeal<br />
specifically against some particular portion<br />
<strong>of</strong> the trial ; or lastly, admitting the correctness<br />
<strong>of</strong> the verdict, and acknowledging the<br />
truth <strong>of</strong> the charges, he may appeal from the<br />
sentence, as being too severe or disproportionate<br />
to the <strong>of</strong>fense .<br />
Appendant Orders . In the Templar<br />
system <strong>of</strong> the United States, the degrees <strong>of</strong><br />
Knight <strong>of</strong> the Red Cross and Knight <strong>of</strong> Malta<br />
are called Appendant Orders because they are<br />
conferred as appendages to that <strong>of</strong> Knight<br />
Templar, which is the principal degree <strong>of</strong> the<br />
Commandery .<br />
Apple-Tree Tavern . <strong>The</strong> place where the<br />
four Lodges <strong>of</strong> London met in 1717, and organized<br />
the <strong>Grand</strong> Lodge <strong>of</strong> England . It was<br />
situated in Charles Street, Covent Garden .<br />
Apprenti. French for Apprentice .<br />
Apprentice. See Apprentice, Entered .<br />
Apprentice Architect . (Apprenti Architecte<br />
.) A degree in the collection <strong>of</strong> Fustier .<br />
Apprentice Architect, Perfect . (Apprenti<br />
Architecte, Parfait .) A degree in the<br />
collection <strong>of</strong> Le Page .<br />
Apprentice Architect, Prussian . (Apprenti<br />
Architecte, Prussien .) A degree in the<br />
collection <strong>of</strong> Le Page .<br />
Apprentice Cohen . (Apprenti Coen.) A<br />
degree in the collection <strong>of</strong> the Archives <strong>of</strong> the<br />
Mother Lodge <strong>of</strong> the Philosophic Rite .<br />
Apprentice, Egyptian . (Apprenti, Egyptien.)<br />
<strong>The</strong> First Degree <strong>of</strong> the Egyptian Rite<br />
<strong>of</strong> Cagliostro .<br />
Apprentice, Entered . <strong>The</strong> First Degree<br />
<strong>of</strong> <strong>Freemasonry</strong>, in all the rites, is that <strong>of</strong><br />
Entered Apprentice . In French, it is called<br />
apprenti ; in Spanish, aprendiz ; in Italian,<br />
apprendente ; and in German, lehrling: in all<br />
<strong>of</strong> which the radical meaning <strong>of</strong> the word is<br />
a learner . Like the lesser Mysteries <strong>of</strong> the<br />
ancient initiations, it is in Masonry. a pre-
APPRENTICE<br />
APPRENTICE 71<br />
liminary degree, intended to prepare the<br />
candidate for the higher and fuller instructions<br />
<strong>of</strong> the succeeding degrees. It is, therefore,<br />
although supplying no valuable historical<br />
information, replete, in its lecture, with instructions<br />
on the internal structure <strong>of</strong> the<br />
Order . Until late in the seventeenth century,<br />
Apprentices do not seem to have been considered<br />
as forming any part <strong>of</strong> the confraternity<br />
<strong>of</strong> Free and Accepted Masons ; for<br />
although they are incidentally mentioned in<br />
the Old Constitutions <strong>of</strong> the fifteenth, sixteenth,<br />
and seventeenth centuries, these<br />
records refer only to Masters and Fellows as<br />
constituting the Craft, and this distinction<br />
seems to have been one rather <strong>of</strong> position than<br />
<strong>of</strong> degree . <strong>The</strong> Sloane Manuscript, No .<br />
3,329, which Findel supposes to have been<br />
written at the end <strong>of</strong> the seventeenth century,<br />
describes a just and perfect Lodge as consisting<br />
<strong>of</strong> "two Interprintices, two Fellow Craftes, and<br />
two Masters," which shows that by that time<br />
the Apprentices had been elevated to a recognized<br />
rank in the Fraternity . In the Manuscript<br />
signedJ" Mark Kipling," which Hughan<br />
entitles "<strong>The</strong> York MS ., No . 4," the date <strong>of</strong><br />
which is 1693, there is a still further recognition<br />
in what is there called " the Apprentice<br />
Charge," one item <strong>of</strong> which is, that " he shall<br />
keepe councell in all things spoken in Lodge or<br />
chamber by any Masons, Fellows, or Freemasons<br />
." This indicates that they were admitted<br />
to a closer communion with the members<br />
<strong>of</strong> the Craft . But notwithstanding these<br />
recognitions, all the manuscripts up to 1704<br />
show that only "Masters and Fellows" were<br />
summoned to the assembly . During all this<br />
time, when Masonry was in fact an operative<br />
art, there was but one degree in the modern<br />
sense <strong>of</strong> the word . Early in the eighteenth<br />
century, if not earlier, Apprentices must have<br />
been admitted to the possession <strong>of</strong> this degree ;<br />
for after what is called the revival <strong>of</strong> 1717,<br />
Entered Apprentices constituted the bulk <strong>of</strong><br />
the Craft, and they only were initiated in the<br />
Lodges, the degrees <strong>of</strong> Fellow-Craft and<br />
Master Mason being conferred by the <strong>Grand</strong><br />
Lodge . This is not left to conjecture . <strong>The</strong><br />
thirteenth <strong>of</strong> the General Regulations, approved<br />
in 1721, says that " Apprentices must<br />
be admitted Masters and Fellow Crafts only<br />
in the <strong>Grand</strong> Lodge, unless by a dispensation."<br />
But this having been found very inconvenient,<br />
on the 22d <strong>of</strong> November, 1725, the <strong>Grand</strong><br />
Lodge repealed the article, and decreed that<br />
the Master <strong>of</strong> a Lodge, with his Wardens<br />
and a competent number <strong>of</strong> the Lodge assembled<br />
in due form, can make Masters and<br />
Fellows at discretion .<br />
<strong>The</strong> mass <strong>of</strong> the Fraternity being at that<br />
time composed <strong>of</strong> Apprentices, they exercised<br />
a great deal <strong>of</strong> influence in the legislation <strong>of</strong> the<br />
Order ; for although they could not represent<br />
their Lodge in the Quarterly Communications<br />
<strong>of</strong> the <strong>Grand</strong> Lodge-a duty which could only<br />
be discharged by a Master or Fellow-yet<br />
they were always permitted to be present at<br />
the grand feast, and no General Regulation<br />
could be altered or repealed without their<br />
consent ; and, <strong>of</strong> course, in all the business <strong>of</strong><br />
their particular Lodges, they took the most<br />
prominent part, for there were but few Masters<br />
or Fellows in a Lodge, in consequence <strong>of</strong><br />
the difficulty and inconvenience <strong>of</strong> obtaining<br />
the degree, which could only be done at<br />
a Quarterly Communication <strong>of</strong> the <strong>Grand</strong><br />
Lodge .<br />
But as soon as the subordinate Lodges were<br />
invested with the power <strong>of</strong> conferring all the<br />
degrees, the Masters began rapidly to increase<br />
in numbers and in corresponding influence .<br />
And now, the bulk <strong>of</strong> the Fraternity consisting<br />
<strong>of</strong> Master Masons, the legislation <strong>of</strong> the Order<br />
is done exclusively by them, and the Entered<br />
Apprentices and Fellow-Crafts have sunk into<br />
comparative obscurity, their degrees being<br />
considered only as preparatory to the greater<br />
initiation <strong>of</strong> the Master's Degree .<br />
Apprentice, Hermetic . (Apprenti Hermetique<br />
.) <strong>The</strong> Thirteenth Degree, ninth series,<br />
<strong>of</strong> the collection <strong>of</strong> the Metropolitan Chapter<br />
<strong>of</strong> France .<br />
Apprentice, Kabbalistle . (Apprenti Cabalistique<br />
.) A degree in the collection <strong>of</strong> the<br />
Archives <strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophic<br />
Rite .<br />
Apprentice Mason . (Apprenti Magon.)<br />
<strong>The</strong> Entered Apprentice <strong>of</strong> French Masonry .<br />
Apprentice Masoness . (Apprentie Magonne<br />
.) <strong>The</strong> First Degree <strong>of</strong> the French Rite <strong>of</strong><br />
Adoption . <strong>The</strong> word Masoness is a neologism,<br />
but it is in accordance with the genius <strong>of</strong><br />
our language, and it is difficult to know how<br />
else to translate into English the French word<br />
Magonne, which means a woman who has<br />
received the degrees <strong>of</strong> the Rite <strong>of</strong> Adoption,<br />
unless by the use <strong>of</strong> the awkward phrase,<br />
Female Mason . To express this idea, we<br />
might introduce as a technicality the word<br />
Masoness.<br />
Apprentice Masoness, Egyptian . (Apprentie<br />
Magonne Egyptienne .) <strong>The</strong> First Degree<br />
<strong>of</strong> Cagliostro's Egyptian Rite <strong>of</strong> Adoption .<br />
Apprentice, Mystic . (Apprenti Mystique<br />
.) A degree in the collection <strong>of</strong> M . Pyron .<br />
Apprentice <strong>of</strong> Paracelsus . (Apprenti<br />
de Paracelse .) A degree in the collection <strong>of</strong><br />
M . Peuvret . <strong>The</strong>re existed a series <strong>of</strong> these<br />
Paracelsian degrees-Apprentice, Fellow-<br />
Craft, and Master . <strong>The</strong>y were all most<br />
probably forms <strong>of</strong> Hermetic Masonry.<br />
Apprentice <strong>of</strong> the Egyptian Secrets .<br />
(Apprenti des secrets Egyptiens .) <strong>The</strong> First<br />
Degree <strong>of</strong> the Order <strong>of</strong> African Architects .<br />
Apprentice Philosopher, by the Number<br />
3. (Apprenti Philosophe par le Nombre<br />
3 .) A degree in the collection <strong>of</strong> M . Peuvret .<br />
Apprentice Philosopher, Hermetic .<br />
(Apprenti Philosophe Hermetique .) A degree<br />
in the collection <strong>of</strong> M . Peuvret .<br />
Apprentice Philosopher to the Number<br />
9. (Apprenti Philosophe au Nombre 9 .) A<br />
degree in the collection <strong>of</strong> M . Peuvret .<br />
Apprentice Pillar. See Prentice Pillar.<br />
Apprentice, Scottish . (Apprenti LScossais<br />
.) This degree and that <strong>of</strong> Trinitarian<br />
Scottish Apprentice (Apprenti Ecossais Trinitaire)<br />
are contained in the collection <strong>of</strong> Pyron .
72 APPRENTICE<br />
APRON<br />
Apprentice <strong>The</strong>osophist. (Apprenti<br />
<strong>The</strong>osophe .) <strong>The</strong> First Degree <strong>of</strong> the Rite <strong>of</strong><br />
Swedenborg.<br />
Apron . <strong>The</strong>re is no one <strong>of</strong> the symbols <strong>of</strong><br />
Speculative Masonry more important in its<br />
teachings, or more interesting in its history,<br />
than the lambskin, or white leather apron .<br />
Commencing its lessons at an early period in<br />
the Mason's progress, it is impressed upon his<br />
memory as the first gift which he receives, the<br />
first symbol which is explained to him, and the<br />
first tangible evidence which he possesses <strong>of</strong><br />
his admission into the Fraternity . Whatever<br />
may be his future advancement in the " royal<br />
art," into whatsoever deeper arcana his devotion<br />
to the mystic Institution or his thirst for<br />
knowledge may subsequently lead him, with<br />
the lambskin apron-his first investiture-he<br />
never parts . Changing, perhaps, its form and<br />
its decorations, and conveying, at each step,<br />
some new but still beautiful allusion, its substance<br />
is still there, and it continues to claim<br />
the honored title by which it was first made<br />
known to him, on the night <strong>of</strong> his initiation,<br />
as " the badge <strong>of</strong> a Mason ."<br />
If in less important portions <strong>of</strong> our ritual<br />
there are abundant allusions to the manners<br />
and customs <strong>of</strong> the ancient world, it is not to be<br />
supposed that the <strong>Masonic</strong> Rite <strong>of</strong> investiture<br />
-the ceremony <strong>of</strong> clothing the newly initiated<br />
candidate with this distinctive badge <strong>of</strong> his<br />
pr<strong>of</strong>ession-is without its archetype in the<br />
times and practises long passed away . It<br />
would, indeed, be strange, while all else in<br />
Masonry is covered with the veil <strong>of</strong> antiquity,<br />
that the apron alone, its most significant symbol,<br />
should be indebted for its existence to the<br />
invention <strong>of</strong> a modern mind .<br />
On the contrary, we shall find the most<br />
satisfactory evidence that the use <strong>of</strong> the<br />
apron, or some equivalent mode <strong>of</strong> investiture,<br />
as a mystic symbol, was common to<br />
all the nations <strong>of</strong> the earth from the earliest<br />
periods .<br />
Among the Israelites the girdle formed a<br />
part <strong>of</strong> the investiture <strong>of</strong> the priesthood . In<br />
the mysteries <strong>of</strong> Mithras, in Persia, the candidate<br />
was invested with a white apron . In the<br />
initiations practised in Hindostan, the ceremony<br />
<strong>of</strong> investiture was preserved, but a sash,<br />
called the sacred zennar, was substituted for<br />
the apron . <strong>The</strong> Jewish sect <strong>of</strong> the Essenes<br />
clothed their novices with a white robe . <strong>The</strong><br />
celebrated traveler Knmpfer informs us that<br />
the Japanese, who practise certain rites <strong>of</strong><br />
initiation, invest their candidates with a white<br />
apron, bound round the loins with a zone or<br />
girdle . In the Scandinavian Rites, the military<br />
genius <strong>of</strong> the people caused them to substitute<br />
a white shield, but its presentation was<br />
accompanied by an emblematic instruction<br />
not unlike that which is connected with the<br />
Mason's apron .<br />
" <strong>The</strong> apron," says Dr . Oliver (S . and S .,<br />
Lect . X ., p. 196), " appears to have been, in<br />
ancient times, an honorary badge <strong>of</strong> distinction<br />
. In the Jewish economy, none but the<br />
superior orders <strong>of</strong> the priesthood were permitted<br />
to adorn themselves with ornamented<br />
Girdles, which were made <strong>of</strong> blue, purple, and<br />
crimson, decorated with gold, upon a ground<br />
<strong>of</strong> fine white linen ; while the inferior priests<br />
wore only plain white . <strong>The</strong> Indian, the Persian,<br />
the Jewish, the Ethiopian, and the Egyptian<br />
aprons, though equally superb, all bore a<br />
character distinct from each other. Some were<br />
plain white, others striped with blue, purple,<br />
and crimson ; some were <strong>of</strong> wrought gold,<br />
others adorned and decorated with superb<br />
tassels and fringes . In a word, though the<br />
principal honour <strong>of</strong> the Apron may consist in<br />
its reference to innocence <strong>of</strong> conduct and purity<br />
<strong>of</strong> heart, yet it certainly appears, through<br />
all ages, to have been a most exalted badge <strong>of</strong><br />
distinction . In primitive times it was rather<br />
an ecclesiastical than a civil decoration, although<br />
in some cases the Apron was elevated<br />
to great superiority as a national trophy. <strong>The</strong><br />
Royal Standard <strong>of</strong> Persia was originally an<br />
apron in form and dimensions . At this day<br />
it is connected with ecclesiastical honours ; for<br />
the chief dignitaries <strong>of</strong> the Christian church,<br />
wherever a legitimate establishment, with the<br />
necessary degrees <strong>of</strong> rank and subordination is<br />
formed, are invested with Aprons as a peculiar<br />
badge <strong>of</strong> distinction ; which is a collateral pro<strong>of</strong><br />
<strong>of</strong> the fact that Masonry was originally incorporated<br />
with the various systems <strong>of</strong> divine<br />
worship used by every people in the ancient<br />
world . Masonry retains the symbol or shadow ;<br />
it cannot have renounced the reality or substance<br />
."<br />
In the <strong>Masonic</strong> apron two things are essential<br />
to the due preservation <strong>of</strong> its symbolic<br />
character-its color and its material .<br />
1 . As to its color . <strong>The</strong> color <strong>of</strong> a Mason's<br />
apron should be pure unspotted white . This<br />
color has, in all ages and countries, been esteemed<br />
an emblem <strong>of</strong> innocence and purity .<br />
It was with this reference that a portion <strong>of</strong><br />
the vestments <strong>of</strong> the Jewish priesthood was<br />
directed to be white . In the Ancient I\Iysteries<br />
the candidate was always clothed in<br />
white . " <strong>The</strong> priests <strong>of</strong> the Romans," says<br />
Festus, " were accustomed to wear white garments<br />
when they sacrificed ." In the Scandinavian<br />
Rites it has been seen that the shield<br />
presented to the candidate was white . <strong>The</strong><br />
Druids changed the color <strong>of</strong> the garment presented<br />
to their initiates with each degree ;<br />
white, however, was the color appropriated<br />
to the last, or degree <strong>of</strong> perfection . And it<br />
was, according to their ritual, intended to<br />
teach the aspirant that none were admitted<br />
to that honor but such as were cleansed from<br />
all impurities both <strong>of</strong> body and mind . In<br />
the early ages <strong>of</strong> the Christian church a white<br />
garment was always placed upon the catechumen<br />
who had been newly baptized, to denote<br />
that he had been cleansed from his former sins,<br />
and was thenceforth to lead a life <strong>of</strong> purity .<br />
Hence it was presented to him with this solemn<br />
charge : " Receive the white and undefiled<br />
garment, and produce it unspotted before<br />
the tribunal <strong>of</strong> our Lord Jesus Christ,<br />
that you may obtain eternal life ." From all<br />
these instances we learn that white apparel<br />
was anciently used as an emblem <strong>of</strong> purity,
APRON<br />
APRON 73<br />
and for this reason the color has been preserved<br />
in the apron <strong>of</strong> the Freemason.<br />
2 . As to its material . A Mason's apron<br />
must be made <strong>of</strong> lambskin . No other substance,<br />
such as linen, silk, or satin, could be<br />
substituted without entirely destroying the<br />
emblematic character <strong>of</strong> the apron, for the<br />
material <strong>of</strong> the Mason's apron constitutes one<br />
<strong>of</strong> the most important symbols <strong>of</strong> his pr<strong>of</strong>ession<br />
. <strong>The</strong> lamb has always been considered<br />
as an appropriate emblem <strong>of</strong> innocence . And<br />
hence we are taught, in the ritual <strong>of</strong> the First<br />
Degree, that, " by the lambskin, the Mason is<br />
reminded <strong>of</strong> that purity <strong>of</strong> life and rectitude <strong>of</strong><br />
conduct which is so essentially necessary to<br />
his gaining admission into the Celestial Lodge<br />
above, where the Supreme Architect <strong>of</strong> the<br />
Universe forever presides ."<br />
<strong>The</strong> true apron <strong>of</strong> a Mason must, then, be <strong>of</strong><br />
unspotted lambskin, from 14 to 16 nches<br />
wide, from 12 to 14 deep, with a fall about 3 or<br />
4 inches deep, square at the bottom, and without<br />
device or ornament <strong>of</strong> any kind. <strong>The</strong><br />
usage <strong>of</strong> the Craft in the United States <strong>of</strong> America<br />
has, for a few years past, allowed a narrow<br />
edging <strong>of</strong> blue ribbon in the symbolic degrees,<br />
to denote the universal friendship which constitutes<br />
the bond <strong>of</strong> the society, and <strong>of</strong> which<br />
virtue blue is the <strong>Masonic</strong> emblem . But this<br />
undoubtedly is an innovation, for the ancient<br />
apron was without any edging or ornament .<br />
In the Royal Arch Degree the lambskin is, <strong>of</strong><br />
course, continued to be used, but, according<br />
to the same modern custom, there is an edging<br />
<strong>of</strong> red, to denote the zeal and fervency which<br />
should distinguish the possessors <strong>of</strong> that degree<br />
. All extraneous ornaments and devices<br />
are in bad taste, and detract from the symbolic<br />
character <strong>of</strong> the investiture . But the silk or<br />
satin a rons, bespangled and painted and<br />
embroidered, which have been gradually creeping<br />
into our Lodges, have no sort <strong>of</strong> connection<br />
with Ancient Craft Masonry . <strong>The</strong>y are an<br />
innovation <strong>of</strong> our French brethren, who are<br />
never pleased with simplicity, and have, by<br />
their love <strong>of</strong> tinsel in their various newly<br />
invented ceremonies, effaced many <strong>of</strong> the most<br />
beautiful and impressive symbols <strong>of</strong> our Institution<br />
. A Mason who understands and<br />
appreciates the true symbolic meaning <strong>of</strong> his<br />
apron, would no more tolerate a painted or<br />
embroidered satin one than an artist would a<br />
gilded statue . By him, the lambskin, and the<br />
lambskin alone, would be considered as the<br />
badge " more ancient than the Golden Fleece,<br />
or Roman Eagle, and more honorable than the<br />
Star and Garter ."<br />
<strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> England is precise in<br />
its regulations for the decorations <strong>of</strong> the apron<br />
which are thus laid down in its Constitution :<br />
"Entered Apprentices .-A plain white lambskin,<br />
from fourteen to sixteen inches wide,<br />
twelve to fourteen inches deep, square at bottom,<br />
and without ornament ; white strings .<br />
"Fellow Craft .-A plain white lambskin,<br />
similar to that <strong>of</strong> the Entered Apprentices,<br />
with the addition only <strong>of</strong> two sky-blue rosettes<br />
at the bottom .<br />
" Master Masons.-<strong>The</strong> same, with sky-<br />
'blue lining and edging, not more than two<br />
inches deep, and an additional rosette on the<br />
fall or flap, and silver tassels. No other colour<br />
or ornament shall be allowed except to<br />
<strong>of</strong>ficers and past <strong>of</strong>ficers <strong>of</strong> Lodges who may<br />
have the emblems <strong>of</strong> their <strong>of</strong>fices in silver or<br />
white in the centre <strong>of</strong> the apron ; and except<br />
as to the members <strong>of</strong> the Prince <strong>of</strong> Wales'<br />
Lodge, No . 259, who are allowed to wear the<br />
internal half <strong>of</strong> the edging <strong>of</strong> garter-blue<br />
three-fourths <strong>of</strong> an inch wide .<br />
"<strong>Grand</strong> Stewards, present and past .-Aprons<br />
<strong>of</strong> the same dimensions lined with crimson,<br />
edging <strong>of</strong> the same colour three and a half<br />
inches, and silver tassels. Provincial and<br />
District <strong>Grand</strong> Stewards, present and past,<br />
the same, except that the edging is only two<br />
inches wide . <strong>The</strong> collars <strong>of</strong> the <strong>Grand</strong> Steward's<br />
Lodge to be crimson ribbon, four inches<br />
broad .<br />
"<strong>Grand</strong> Officers <strong>of</strong> the United <strong>Grand</strong> Lodge,<br />
present and past .-Aprons <strong>of</strong> the same dimensions,<br />
lined with garter-blue, edging three and<br />
a half inches, ornamented with gold, and blue<br />
strings ; and they may have the emblems <strong>of</strong><br />
their <strong>of</strong>fices, in gold or blue, in the centre .<br />
" Provincial <strong>Grand</strong> Officers, present and past .<br />
-Aprons <strong>of</strong> the same dimensions, lined with<br />
garter-blue, and ornamented with gold and<br />
with blue strings : they must have the emblems<br />
<strong>of</strong> their <strong>of</strong>fices in gold or blue in the centre<br />
within a double circle, in the margin <strong>of</strong><br />
which must be inserted the name <strong>of</strong> the Province<br />
. <strong>The</strong> garter-blue edging to the aprons<br />
must not exceed two inches in width .<br />
" <strong>The</strong> apron <strong>of</strong> the Deputy <strong>Grand</strong> Master<br />
to have the emblem <strong>of</strong> his <strong>of</strong>fice in gold embroidery<br />
in the centre, and the pomegranate<br />
and lotus alternately embroidered in gold on<br />
the edging .<br />
"<strong>The</strong> apron <strong>of</strong> the <strong>Grand</strong> Master is ornamented<br />
with the blazing sun embroidered in<br />
gold in the centre ; on the edging the pomegranate<br />
and lotus with the seven-eared wheat<br />
at each corner, and also on the fall ; all in gold<br />
embroidery ; the fringe <strong>of</strong> gold bullion .<br />
"<strong>The</strong> apron <strong>of</strong> the pro <strong>Grand</strong> Master the<br />
same.<br />
" <strong>The</strong> Masters and Past Masters <strong>of</strong> Lodges<br />
to wear, in the place <strong>of</strong> the three rosettes on<br />
the Master Mason's apron, perpendicular<br />
lines upon horizontal lines, thereby forming<br />
three several sets <strong>of</strong> two right angles ; the<br />
length <strong>of</strong> the horizontal lines to be two inches<br />
and a half each, and <strong>of</strong> the perpendicular<br />
lines one inch ; these emblems to be <strong>of</strong> silver<br />
or <strong>of</strong> ribbon, half an inch broad, and <strong>of</strong> the<br />
same colour as the lining and edging <strong>of</strong> the<br />
apron . If <strong>Grand</strong> Officers, similar emblems <strong>of</strong><br />
garter-blue or gold ."<br />
In the United States, although there is evidence<br />
in some old aprons, still existing, that<br />
rosettes were formerly worn, there are now no<br />
distinctive decorations for the aprons <strong>of</strong> the<br />
different symbolic degrees . <strong>The</strong> only mark <strong>of</strong><br />
distinction is in the mode <strong>of</strong> wearing ; and this<br />
differs in the different jurisdictions, some<br />
wearing the Master's apron turned up at the<br />
corner, and others the Fellow-Craft's . <strong>The</strong>
74 APRON<br />
ARCHETYPE<br />
authority <strong>of</strong> Cross, in his plate <strong>of</strong> the Royal<br />
Master's Degree in the older editions <strong>of</strong> his<br />
Hieroglyphic Chart, conclusively shows that<br />
he taught the former method, although the<br />
latter is now the more common usage .<br />
As we advance to the higher degrees, we<br />
find the apron varying in its decorations and<br />
in the color <strong>of</strong> its border, which are, however,<br />
always symbolical <strong>of</strong> some idea taught in the<br />
degree.<br />
Apron, Washington's . We here introduce<br />
a faithful representation <strong>of</strong> the emblems,<br />
wrought in needlework upon white satin by<br />
Madame Lafayette, for a <strong>Masonic</strong> apron,<br />
which the Marquis conveyed from Paris to<br />
General Washington at Mount Vernon . It<br />
was a cherished memorial, which after Washington's<br />
death was formally presented to the<br />
" Washington Benevolent Society," at Philadelphia<br />
.<br />
Arabici . An Arabian sect <strong>of</strong> the second<br />
century, who believed that the soul died with<br />
the body, to be again revived with it at the<br />
general resurrection .<br />
Aranyaka . An appendage to the Veda<br />
<strong>of</strong> the Indians supplementary to the Brahmanas,<br />
but giving more prominence to the<br />
Mystical sense <strong>of</strong> the rites <strong>of</strong> worship .<br />
Araunah . See Ornan .<br />
Arbitration. In the Old Charges, Masons<br />
are advised, in all cases <strong>of</strong> dispute or controversy,<br />
to submit to the arbitration <strong>of</strong> the Masters<br />
and Fellows, rather than to go to law .<br />
Arbroath, Abbey <strong>of</strong> (England) . Erected<br />
during the twelfth century . Rev. Charles Cor-<br />
-linet, in his description <strong>of</strong> the ruins <strong>of</strong> North<br />
Britain, has given an account <strong>of</strong> a seal <strong>of</strong> the<br />
Abbey Arbroath marked " Initiation ." <strong>The</strong><br />
seal was ancient before the abbey had an existence,<br />
and contains a perfectly distinct characteristic<br />
<strong>of</strong> the Scottish Rite .<br />
Arcade de la Pelleterie . <strong>The</strong> name <strong>of</strong><br />
derision given to the Orient <strong>of</strong> Clermont in<br />
France, that is to say, to the Old <strong>Grand</strong><br />
Lodge, before the union in 1799 .<br />
Arcani Disciplina . <strong>The</strong> mode <strong>of</strong> initia-<br />
tion into the primitive Christian church . (See<br />
Discipline <strong>of</strong> the Secret .)<br />
Arch, Antiquity <strong>of</strong> the . Writers on architecture<br />
have, until within a few years, been<br />
accustomed to suppose that the invention <strong>of</strong><br />
the arch and keystone was not anterior to the<br />
era <strong>of</strong> Augustus . But the researches <strong>of</strong> modern<br />
antiquaries have traced the existence <strong>of</strong><br />
the arch as far back as 460 years before the<br />
building <strong>of</strong> King Solomon's Temple, and thus<br />
rescued <strong>Masonic</strong> traditions from the charge<br />
<strong>of</strong> anachronism . (See Keystone .)<br />
Arch, Catenarlan. See Catenarian Arch .<br />
Arch <strong>of</strong> Enoch . <strong>The</strong> Thirteenth Degree<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite is<br />
sometimes so called. (See Knight <strong>of</strong> the<br />
Ninth Arch .)<br />
Arch <strong>of</strong> Heaven. Job (xxvi . 11) compares<br />
heaven to an arch' supported by pillars . " <strong>The</strong><br />
pillars <strong>of</strong> heaven tremble and are astonished<br />
at his repro<strong>of</strong> ." Dr . Cutbush, on this passage,<br />
remarks, " <strong>The</strong> arch in this instance is allegorical,<br />
not only <strong>of</strong> the arch <strong>of</strong> heaven, but <strong>of</strong><br />
the higher degree <strong>of</strong> Masonry, commonly<br />
called the Holy Royal Arch. <strong>The</strong> pillars<br />
which support the arch are emblematical <strong>of</strong><br />
Wisdom and Strength ; the former denoting<br />
the wisdom <strong>of</strong> the Supreme Architect, and the<br />
latter the stability <strong>of</strong> the Universe."-Am .<br />
Ed . Brewster's Encyc .<br />
Arch <strong>of</strong> Solomon, Royal. <strong>The</strong> Thirteenth<br />
Degree <strong>of</strong> the Ancient and Accepted<br />
Rite is sometimes so called, by which it is<br />
distinguished from the Royal Arch Degree <strong>of</strong><br />
the English and American systems .<br />
Arch <strong>of</strong> Steel . <strong>The</strong> grand honors are conferred,<br />
in the French Rite, by two ranks <strong>of</strong><br />
brethren elevating and crossing their drawn<br />
swords . <strong>The</strong>y call it voute d'acier .<br />
Arch <strong>of</strong> Zerubbabel, Royal. <strong>The</strong> Seventh<br />
Degree <strong>of</strong> the American Rite is sometimes so<br />
called to distinguish it from the Royal Arch<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite,<br />
which is called the Royal Arch <strong>of</strong> Solomon .<br />
Arch, Royal . See Royal Arch Degree .<br />
Archeology. <strong>The</strong> science which is engaged<br />
in the study <strong>of</strong> those minor branches <strong>of</strong> antiquities<br />
which do not enter into the course <strong>of</strong><br />
general history, such as national architecture,<br />
genealogies, manners, customs, heraldic subjects,<br />
and others <strong>of</strong> a similar nature . <strong>The</strong><br />
archeology <strong>of</strong> <strong>Freemasonry</strong> has been made,<br />
within a recent period, a very interesting<br />
study, and is much indebted for its successful<br />
pursuit to the labors <strong>of</strong> Kloss and Findel in<br />
Germany, and to Thory and Ragon in France,<br />
and to Oliver, Lyon, Hughan, Gould, Sadler,<br />
Dr. Chetwode Crawley and others, in England<br />
. <strong>The</strong> scholars <strong>of</strong> this science have especially<br />
directed their attention to the collection<br />
<strong>of</strong> old records, and the inquiry into the condition<br />
and organization <strong>of</strong> <strong>Masonic</strong> and other<br />
secret associations during the Middle Ages .<br />
In America, the late William S . Rockwell was<br />
a diligent student <strong>of</strong> <strong>Masonic</strong> archeology, and<br />
several others in this country have labored<br />
assiduously in the same inviting field .<br />
Archetype. <strong>The</strong> principal type, figure,<br />
pattern, or example whereby and whereon
ARCHIMAGUS<br />
ARCHIVES 75<br />
a thing is formed . In the science <strong>of</strong> symbolism,<br />
the archetype is the thing adopted as a<br />
symbol, whence the symbolic idea is derived .<br />
Thus, we say the Temple is the archetype <strong>of</strong><br />
the Lodge, because the former is the symbol<br />
whence all the Temple symbolism <strong>of</strong> the latter<br />
is derived .<br />
Archimagus . <strong>The</strong> chief <strong>of</strong>ficer <strong>of</strong> the<br />
Mithraic Mysteries in Persia . He was the<br />
representative <strong>of</strong> Ormudz, or Ormazd, the<br />
type <strong>of</strong> the good, the true, and the beautiful,<br />
who overcame Ahriman, the spirit <strong>of</strong> evil, <strong>of</strong><br />
the base, and <strong>of</strong> darkness .<br />
Architect. In laying the corner-stones <strong>of</strong><br />
<strong>Masonic</strong> edifices, and in dedicating them after<br />
they are finished, the architect <strong>of</strong> the building,<br />
although he maybe a pr<strong>of</strong>ane, is required to<br />
take a part in the ceremonies . In the former<br />
case, the square, level, and plumb are delivered<br />
to him with a charge by the <strong>Grand</strong> Master<br />
; and in the latter case they are returned<br />
by him to that <strong>of</strong>ficer .<br />
Architect, African. See African Architects.<br />
Architect, Engineer and . An <strong>of</strong>ficer in<br />
the French Rite, whose duty it is to take<br />
charge <strong>of</strong> the furniture <strong>of</strong> the Lodge . In the<br />
Scottish Rite such <strong>of</strong>ficer in the Consistory has<br />
charge <strong>of</strong> the general arrangement <strong>of</strong> all preparatory<br />
matters for the working or ceremonial<br />
<strong>of</strong> the degrees .<br />
Architect by 3, b, and 7, <strong>Grand</strong> . (<strong>Grand</strong>e<br />
Architects par 3, 5, et 7 .) A degree in the manuscript<br />
<strong>of</strong> Peuvret's collection .<br />
Architect, <strong>Grand</strong>. (Architecte, <strong>Grand</strong>e .)<br />
1 . <strong>The</strong> Sixth Degree <strong>of</strong> the Rite <strong>of</strong> Martinism .<br />
2 . <strong>The</strong> Fourth Degree <strong>of</strong> the Rite <strong>of</strong> Elect Cohens.<br />
3 . <strong>The</strong> Twenty-third Degree <strong>of</strong> the Rite<br />
<strong>of</strong> Mizraim . 4 . <strong>The</strong> Twenty-fourth Degree<br />
<strong>of</strong> the third series in the collection <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France .<br />
Architect, <strong>Grand</strong> Master . See <strong>Grand</strong><br />
Master Architect .<br />
Architect, Little . (Archilecte, Petit.) 1 .<br />
<strong>The</strong> Twenty-third Degree <strong>of</strong> the third series <strong>of</strong><br />
the collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France . 2 . <strong>The</strong> Twenty-second Degree <strong>of</strong> the<br />
Rite <strong>of</strong> Mizraim .<br />
Architect <strong>of</strong> Solomon . (Architects de<br />
Salomon.) A degree in the manuscript collection<br />
<strong>of</strong> M . Peuvret .<br />
Architect, Perfect. (Architects, Parfait .)<br />
<strong>The</strong> Twenty-fifth, Twenty-sixth, and Twentyseventh<br />
Degrees <strong>of</strong> the Rite <strong>of</strong> Mizraim are<br />
Apprentice, Fellow-Craft, and Master Perfect<br />
Architect .<br />
Architect, Perfect and Sublime, <strong>Grand</strong>.<br />
(Architecte, Parfait et Sublime <strong>Grand</strong>e .) A degree<br />
in the collection <strong>of</strong> the Loge de Saint-<br />
Louis des Amis Reunis at Calais .<br />
Architectonicus. A Greek word, adopted<br />
in Latin, signifying "belonging to architecture<br />
." Thus, Vitruvius writes, "ra`iones<br />
architectonicx," the rules' <strong>of</strong> architecture .<br />
But as Architecton signifies a Master Builder,<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Scotland, in some Latin<br />
inscriptions, has used the word architectonicus,<br />
to denote <strong>Masonic</strong> or relating to <strong>Freemasonry</strong>.<br />
In the inscription on the corner-<br />
stone <strong>of</strong> the Royal Exchange <strong>of</strong> Edinburgh,<br />
we find "fratres architectonici " used for<br />
Freemasons ; and in the <strong>Grand</strong> Lodge diploma,<br />
a Lodge is called "societas architectonica " ;<br />
but the usage <strong>of</strong> the word in this sense has not<br />
been generally adopted .<br />
Architecture . <strong>The</strong> art <strong>of</strong> constructing<br />
dwellings, as a shelter from the heat <strong>of</strong> summer<br />
and the cold <strong>of</strong> winter, must have been<br />
resorted to from the very first moment in<br />
which man became subjected to the power <strong>of</strong><br />
the elements . Architecture is, therefore, not<br />
only one <strong>of</strong> the most important, but one <strong>of</strong><br />
the most ancient <strong>of</strong> sciences . Rude and imperfect<br />
must however, have been the first<br />
efforts <strong>of</strong> the iuman race, resulting in the erection<br />
<strong>of</strong> huts clumsy in their appearance, and<br />
ages must have elapsed ere wisdom <strong>of</strong> design<br />
combined strength <strong>of</strong> material with beauty <strong>of</strong><br />
execution .<br />
As Geometry is the science on which Masonry<br />
is founded, Architecture is the art from<br />
which it borrows the language <strong>of</strong> its symbolic<br />
instruction. In the earlier ages <strong>of</strong> the Order<br />
every Mason was either an operative mechanic<br />
or a superintending architect. And<br />
something more than a superficial knowledge<br />
<strong>of</strong> the principles <strong>of</strong> architecture is absolutely<br />
essential to the Mason who would either understand<br />
the former history <strong>of</strong> the Institution<br />
or appreciate its present objects .<br />
<strong>The</strong>re are five orders <strong>of</strong> architecture : the<br />
Doric, the Ionic, the Corinthian, the Tuscan,<br />
and the Composite . <strong>The</strong> first three are the<br />
original orders, and were invented in Greece ;<br />
the last two are <strong>of</strong> later formation, and owe<br />
their existence to Italy . Each <strong>of</strong> these orders,<br />
as well as the other terms <strong>of</strong> architecture, so<br />
far as they are connected with <strong>Freemasonry</strong><br />
will be found under its appropriate head<br />
throughout this work .<br />
<strong>The</strong> Books <strong>of</strong> Constitutions, commenced<br />
by Anderson and continued by Entick and<br />
Noorthouck, contain, under the title <strong>of</strong> a History<br />
<strong>of</strong> <strong>Freemasonry</strong>, in reality a history <strong>of</strong> the<br />
progress <strong>of</strong> architecture from the earliest ages .<br />
In the older manuscript Constitutions the<br />
science <strong>of</strong> geometry, as well as architecture, is<br />
made identical with Masonry ; so that he who<br />
would rightly understand the true history <strong>of</strong><br />
<strong>Freemasonry</strong> must ever bear in mind the distinction<br />
between Geometry, Architecture, and<br />
Masonry, which is constantly lost sight <strong>of</strong> in<br />
these old records .<br />
Architecture, Piece <strong>of</strong> . (Morgeau d'architecture<br />
.) <strong>The</strong> name given in French Lodges<br />
to the minutes .<br />
Archives . This word means, properly, a<br />
place <strong>of</strong> deposit for records ; but it means also<br />
the records themselves . Hence the archives <strong>of</strong><br />
a Lodge are its records and other documents .<br />
<strong>The</strong> legend in the Second Degree, that the pillars<br />
<strong>of</strong> the Temple were made hollow to contain<br />
the archives <strong>of</strong> Masonry, is simply a<br />
myth, and a very modern one.<br />
Archives, <strong>Grand</strong> Guardian <strong>of</strong> the. An<br />
<strong>of</strong>ficer in the <strong>Grand</strong> Council <strong>of</strong> Rites <strong>of</strong> Ireland<br />
who performs the duties <strong>of</strong> Secretary<br />
General .<br />
.
76 ARCHIVES<br />
ARK<br />
Archives, <strong>Grand</strong> Keeper <strong>of</strong> the. An<br />
<strong>of</strong>ficer in some <strong>of</strong> the bodies <strong>of</strong> the high degrees<br />
whose duties are indicated by the name . In<br />
the <strong>Grand</strong> Orient <strong>of</strong> France he is called <strong>Grand</strong><br />
Garde des timbres et Sceaux, as he combines the<br />
duties <strong>of</strong> a keeper <strong>of</strong> the archives and a keeper<br />
<strong>of</strong> the seals .<br />
Archiviste. An <strong>of</strong>ficer in French Lodges<br />
who has charge <strong>of</strong> the archives . <strong>The</strong> Germans<br />
call him Archivar .<br />
Ardarel. A word in the high degrees, used<br />
as the name <strong>of</strong> the angel <strong>of</strong> fire . It is a distorted<br />
form <strong>of</strong> Adariel, the splendor <strong>of</strong> God .<br />
Arelim. A word used in some <strong>of</strong> the rituals<br />
<strong>of</strong> the high degrees . It is found in Isaiah<br />
(xxxiii . 7), where it is translated, in the A . V .,<br />
" valiant ones," and by Lowth, "mighty<br />
men." It is a doubtful word and is probably<br />
formed from ariel, the lion <strong>of</strong> God . D'Herbelot<br />
says that Mohammed called his uncle<br />
Hamseh, on account <strong>of</strong> his valor, the lion <strong>of</strong><br />
God. In the Kabbala, Arelim is the angelic<br />
name <strong>of</strong> the third sephirah.<br />
Areopagus . <strong>The</strong> third apartment in a<br />
Council <strong>of</strong> Kadosh is so called . It represents<br />
a tribunal, and the name is derived from the<br />
celebrated court <strong>of</strong> Athens.<br />
Argonauts, Order <strong>of</strong> . A German androgynous<br />
<strong>Masonic</strong> society founded in 1775,<br />
by brethren <strong>of</strong> the Rite <strong>of</strong> Strict Observance .<br />
Much <strong>of</strong> the myth <strong>of</strong> the Argonauts was introduced<br />
into the forms and ceremonies, and<br />
many <strong>of</strong> the symbols taken from this source,<br />
such as meeting upon the deck <strong>of</strong> a vessel, the<br />
chief <strong>of</strong>ficer being called <strong>Grand</strong> Admiral and<br />
the nomenclature <strong>of</strong> parts <strong>of</strong> the vessel being<br />
used . <strong>The</strong> motto was Es Lebe die Freude, or<br />
Joy forever .<br />
Ariel. In the demonology <strong>of</strong> the Kabbala,<br />
the spirit <strong>of</strong> air ; the guardian angel <strong>of</strong> innocence<br />
and purity : hence the <strong>Masonic</strong> synonym<br />
. A name applied to Jerusalem ; a<br />
water spirit .<br />
Arithmetic. That science which is engaged<br />
in considering the properties and powers<br />
<strong>of</strong> numbers, and which, from its manifest<br />
necessity in all the operations <strong>of</strong> weighing,<br />
numbering, and measuring, must have had its<br />
origin in the remotest ages <strong>of</strong> the world .<br />
In the lecture <strong>of</strong> the degree <strong>of</strong> <strong>Grand</strong> Master<br />
Architect, the application <strong>of</strong> this science to<br />
<strong>Freemasonry</strong> is made to consist in its reminding<br />
the Mason that he is continually to add to<br />
his knowledge, never to subtract anything from<br />
the character <strong>of</strong> his neighbor, to multiply his<br />
benevolence to his fellow-creatures, and to<br />
divide his means with a suffering brother .<br />
Arizona, <strong>Grand</strong> Lodge <strong>of</strong>, was established<br />
in 1882, and in 1910 had 19 Lodges and<br />
1,410 brethren under its jurisdiction .<br />
Ark. In the ritual <strong>of</strong> the American Royal<br />
Arch Degree three arks are referred to : 1 . <strong>The</strong><br />
Ark <strong>of</strong> Safety, or <strong>of</strong> Noah ; 2 . <strong>The</strong> Ark <strong>of</strong> the<br />
Covenant, or <strong>of</strong> Moses ; 3 . <strong>The</strong> Substitute<br />
Ark, or the Ark <strong>of</strong> Zerubbabel . In what is<br />
technically called " the passing <strong>of</strong> the veils,"<br />
each <strong>of</strong> these arks has its commemorative illustration,<br />
and in the order in which they have<br />
been named . <strong>The</strong> first was constructed by<br />
Shem, Ham, and Japheth, the sons <strong>of</strong> Noah ;<br />
the second by Moses, Aholiab, and Bezaleel ;<br />
and the third was discovered by Joshua, Haggai,<br />
and Zerubbabel .<br />
Ark and Anchor. See Anchor and Ark .<br />
Ark and Dove . An illustrative degree,<br />
preparatory to the Royal Arch, and usually<br />
conferred, when conferred at all, immediately<br />
before the solemn ceremony <strong>of</strong> exaltation .<br />
<strong>The</strong> name <strong>of</strong> Noachite, sometimes given to it,<br />
is incorrect, as this belongs to a degree in the<br />
Ancient Scottish Rite. It is very probable<br />
that the degree, which now, however, has lost<br />
much <strong>of</strong> its significance, was derived from a<br />
much older one called the Royal Ark Mariners<br />
to which the reader is referred . <strong>The</strong> legend<br />
and symbolism <strong>of</strong> the ark and dove formed an<br />
important part <strong>of</strong> the spurious <strong>Freemasonry</strong><br />
<strong>of</strong> the ancients .<br />
Ark Mariners . See Royal Ark Mariners .<br />
Ark, Noah's, or the Ark <strong>of</strong> Safety, constructed<br />
by Shem, Ham, and Japheth, under<br />
the superintendence <strong>of</strong> Noah, and in it, as a<br />
chosen tabernacle <strong>of</strong> refuge, the patriarch's<br />
family took refuge . It has been called by<br />
many commentators a tabernacle <strong>of</strong> Jehovah ;<br />
and Dr . Jarvis, speaking <strong>of</strong> the word 1,12,<br />
ZoHaR, which has been translated window,<br />
says that, in all other passages <strong>of</strong> Scripture<br />
where this word occurs, it signifies the meridian<br />
light, the brightest effulgence <strong>of</strong> day, and<br />
therefore it could not have been an aperture,<br />
but a source <strong>of</strong> light itself. He supposes it<br />
therefore to have been the Divine Shekinah, or<br />
Glory <strong>of</strong> Jehovah, which afterward dwelt between<br />
the cherubim over the Ark <strong>of</strong> the<br />
Covenant in the tabernacle and the Temple .<br />
(Church <strong>of</strong> the Redeemed, i., 20 .)<br />
Ark <strong>of</strong> the Covenant . <strong>The</strong> Ark <strong>of</strong> the<br />
Covenant or <strong>of</strong> the Testimony was a chest<br />
originally constructed by Moses at God's<br />
command (Exod . xxv. 10), in which were kept<br />
the two tables <strong>of</strong> stone, on which were engraved<br />
the Ten Commandments . It contained,<br />
likewise, a golden pot filled with<br />
manna, Aaron's rod, and the tables <strong>of</strong> the<br />
covenant . It was at first deposited in the<br />
most sacred place <strong>of</strong> the tabernacle and afterward<br />
placed by Solomon in the Sanctum<br />
Sanctorum <strong>of</strong> the Temple, and was lost upon<br />
the destruction <strong>of</strong> that building by the Chaldeans.<br />
<strong>The</strong> later history <strong>of</strong> this ark is buried<br />
in obscurity . It is supposed that, upon the<br />
destruction <strong>of</strong> the first Temple by the Chaldeans,<br />
it was carried to Babylon among the<br />
other sacred utensils which became the spoil<br />
<strong>of</strong> the conquerors . But <strong>of</strong> its subsequent<br />
fate all traces have been lost . It is, however,<br />
certain that it was not brought back to Jerusalem<br />
by Zerubbabel. <strong>The</strong> Talmudists say<br />
that there were five things which were the<br />
glory <strong>of</strong> the first Temple that were wanting in<br />
the second ; namely, the Ark <strong>of</strong> the Covenant,<br />
the Shekinah or Divine Presence, the<br />
Urim and Thummim, the holy fire upon the<br />
altar, and the spirit <strong>of</strong> prophecy. <strong>The</strong> Rev .<br />
Salem Towne, it is true, has endeavored to<br />
prove, by a very inge~nious argument, that the<br />
original Ark <strong>of</strong> the Covenant was concealed by
ARK<br />
ARK<br />
77<br />
Josiah, or by others, at some time previous to<br />
the destruction <strong>of</strong> Jerusalem, and that it was<br />
afterward, at the building <strong>of</strong> the second Temple,<br />
discovered and brought to light . But<br />
such a theory is entirely at variance with all<br />
the legends <strong>of</strong> the degree <strong>of</strong> Select Master and<br />
<strong>of</strong> Royal Arch Masonry . To admit it would<br />
lead to endless confusion and contradictions in<br />
the traditions <strong>of</strong> the Order . It is, besides, in<br />
conflict with the opinions <strong>of</strong> the Rabbinical<br />
writers and every Hebrew scholar. Josephus<br />
and the Rabbis allege that in the second<br />
Temple the Holy <strong>of</strong> Holies was empty, or contained<br />
only the Stone <strong>of</strong> Foundation which<br />
marked the place which the ark should have<br />
occupied .<br />
<strong>The</strong> ark was made <strong>of</strong> shittim wood, overlaid,<br />
within and without, with pure gold . It<br />
was about three feet nine inches long, two feet<br />
three inches wide, and <strong>of</strong> the same extent in<br />
depth . It had on the side two rings <strong>of</strong> gold,<br />
through which were placed staves <strong>of</strong> shittim<br />
wood, by which, when necessary, it was borne<br />
by the Levites . Its covering was <strong>of</strong> pure<br />
gold, over which was placed two figures called<br />
cherubim, with expanded wings. <strong>The</strong> covering<br />
<strong>of</strong> the ark was called kaphiret, from<br />
kaphar, " to forgive sin," and hence its English<br />
name <strong>of</strong> " mercy-seat," as being the place<br />
where the intercession for sin was made .<br />
<strong>The</strong> researches <strong>of</strong> archeologists in the last<br />
few years have thrown much light on the<br />
Egyptian mysteries . Among the ceremonies<br />
<strong>of</strong> that ancient people was one called the Procession<br />
<strong>of</strong> Shrines, which is mentioned in the<br />
Rosetta stone, and depicted on the Temple<br />
walls. One <strong>of</strong> these shrines was an ark, which<br />
was carried in procession by the priests, who<br />
supported it on their shoulders by staves passing<br />
through metal rings . It was thus brought<br />
into the Temple and deposited on a stand or<br />
altar that the ceremonies prescribed in the<br />
ritua1 might be performed before it . <strong>The</strong><br />
contents <strong>of</strong> these arks were various, but always<br />
<strong>of</strong> a mystical character . Sometimes the ark<br />
would contain symbols <strong>of</strong> Life and Stability ;<br />
sometimes the sacred beetle, the symbol <strong>of</strong><br />
the Sun ; and there was always a representation<br />
<strong>of</strong> two figures <strong>of</strong> the goddess <strong>The</strong>me or<br />
Truth and Justice, which overshadowed the<br />
ark with their wings . <strong>The</strong>se coincidences <strong>of</strong><br />
the Egyptian and Hebrew arks must have<br />
been more than accidental .<br />
Ark, Substitute. <strong>The</strong> chest or c<strong>of</strong>fer<br />
which constitutes a part <strong>of</strong> the furniture, and<br />
is used in the ceremonies <strong>of</strong> a Chapter <strong>of</strong><br />
Royal Arch Masons, and in a Council <strong>of</strong> Select<br />
Masters according to the American system,<br />
is called by Masons the Substitute Ark,<br />
to distinguish it from the other ark, that which<br />
was constructed in the wilderness under the<br />
direction <strong>of</strong> Moses, and which is known as the<br />
Ark <strong>of</strong> the Covenant. This the Substitute Ark<br />
was made to represent under circumstances<br />
that axe recorded in the <strong>Masonic</strong> traditions,<br />
and especially in those <strong>of</strong> the Select Degree .<br />
<strong>The</strong> ark used in Royal Arch and Cr tic<br />
Masonry in this country is generally <strong>of</strong> tthis<br />
form :<br />
WNINAmnnnA/'/.y 1 1 , 11,<br />
ll El EU<br />
owmuuuumuuuwcwnuuweunumm~mut~munmmur<br />
Prideaux, on the authority <strong>of</strong> Lightfoot,<br />
contends that, as an ark was indispensable to<br />
the Israelitish worship, there was in the second<br />
Temple an ark which had been expressly made<br />
for the purpose <strong>of</strong> supplying the place <strong>of</strong> the<br />
first or original ark, and which, without possessing<br />
any . <strong>of</strong> its prerogatives or honors, was<br />
<strong>of</strong> precisely the same shape and dimensions,<br />
and was deposited in the same place . <strong>The</strong><br />
<strong>Masonic</strong> legend, whether authentic or not, is<br />
simple and connected . It teaches that there<br />
was an ark in the second Temple, but that it<br />
was neither the Ark <strong>of</strong> the Covenant which<br />
had been in the Holy <strong>of</strong> Holies <strong>of</strong> the first<br />
Temple, nor one that had been constructed as<br />
a substitute for it after the building <strong>of</strong> the<br />
second Temple . It was that ark which was<br />
presented to us in the Select Master's Degree,<br />
and which being an exact copy <strong>of</strong> the Mosaical<br />
ark, and intended to replace it in case <strong>of</strong> its<br />
loss, which is best known to Freemasons as the<br />
Substitute Ark .<br />
Lightfoot gives these Talmudic legends, in<br />
his Prospect <strong>of</strong> the Temple in the following<br />
language : " It is fancied ly the Jews, that<br />
Solomon, when he built the Temple, foreseeing<br />
that the Temple should be destroyed,<br />
caused very obscure and intricate vaults<br />
under ground to be made, wherein to hide the<br />
ark when any such danger came ; that howsoever<br />
it went with the Temple, yet the ark,<br />
which was the very life <strong>of</strong> the Temple, might be<br />
saved. And they understand that passage in<br />
2 Chron . xxxv . 3 'Josiah said unto the Levites,<br />
Put the holy ark into the house which Solomon,<br />
the son <strong>of</strong> David, did build,' etc ., as if<br />
Josiah, having heard by the reading <strong>of</strong> Moses'<br />
manuscript, and by Huldah's prophecy <strong>of</strong> the<br />
danger that hung over Jerusalem, commanded<br />
to convey the ark into this vault, that it might<br />
be secured ; and with it, say they, they laid<br />
up Aaron's rod the pot <strong>of</strong> manna, and the<br />
anointing oil. 'For while the ark stood in its<br />
place upon the stone mentioned-they hold<br />
that Aaron's rod and the pot <strong>of</strong> manna stood<br />
before it ; but, now, were all conveyed into obscurity-and<br />
the stone upon which the ark<br />
stood lay over the mouth <strong>of</strong> the vault . But<br />
Rabbi Solomon, which useth not, ordinarily,<br />
to forsake such traditions, hath given a more<br />
serious gloss upon the place ; namely, that<br />
whereas Manasseh and Amon had removed<br />
the ark out <strong>of</strong> its habitation, and set up images<br />
and abominations there <strong>of</strong> their own-<br />
Joshua speaketh to the priests to restore it to<br />
its place again . What became <strong>of</strong> the ark, at<br />
the burning <strong>of</strong> the temple by Nebuchadnezzar,<br />
we read not ; it is most likely it went to the<br />
fire also. However it sped, it was not in the<br />
second Temple ; and is one <strong>of</strong> the five choice
78 ARKANSAS<br />
ARMENBUCIISE<br />
things that the Jews reckon wanting there .<br />
Yet they had an ark there also <strong>of</strong> their own<br />
making, as they had a breastplate <strong>of</strong> judgment<br />
; which, ough they both wanted the<br />
glory <strong>of</strong> the former, which was giving <strong>of</strong><br />
oracles, yet did they stand current as to the<br />
other matters <strong>of</strong> their worship as the former<br />
breastplate and ark had done . ;'<br />
<strong>The</strong> idea <strong>of</strong> the concealment <strong>of</strong> an ark and<br />
its accompanying treasures always prevailed<br />
in the Jewish church . <strong>The</strong> account even by<br />
the Talmudists is undoubtedly mythical• but<br />
there must, as certainly have been some foundation<br />
for the myth, for every myth has a<br />
substratum <strong>of</strong> truth. <strong>The</strong> <strong>Masonic</strong> tradition<br />
differs from the Rabbinical, but is in every way<br />
more reconcilable with truth, or at least with<br />
probability . <strong>The</strong> ark constructed by Moses,<br />
Abolish, and Bezaleel was burned at the destruction<br />
<strong>of</strong> the first Temple ; but there was<br />
an exact representation <strong>of</strong> it in the second .<br />
Arkansas . <strong>The</strong> modern school <strong>of</strong> historians,<br />
<strong>Masonic</strong> and pr<strong>of</strong>ane, write history from<br />
original sources when possible, but in this<br />
case that method is no longer possible, as all<br />
the records <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> this State<br />
were burned in 1864 and again in 1876 when<br />
all records gathered since 1864 were destroyed<br />
-depriving us <strong>of</strong> all early records.<br />
From what had been previously written several<br />
accounts have appeared, and from these<br />
this article is compiled .<br />
Passing over the tradition that the Spaniards<br />
had introduced <strong>Freemasonry</strong> into Arkansas<br />
about the time <strong>of</strong> the Revolution we<br />
find the first Lodge was established at Post<br />
Arkansas, under authority <strong>of</strong> a dispensation<br />
granted by the <strong>Grand</strong> Master <strong>of</strong> Kentucky<br />
November 29, 1819, and a charter was granted<br />
August 29, 1820, but was surrendered August<br />
28, 1822 . For several years <strong>Masonic</strong> matters<br />
were dormant .<br />
<strong>The</strong> <strong>Grand</strong> Master <strong>of</strong> Tennessee granted a<br />
dispensation for Washington Lodge in Fayetteville,<br />
December 24, 1835, and for some<br />
reason it was renewed November 12, 1836, and<br />
received a charter October 3, 1837 . <strong>The</strong><br />
<strong>Grand</strong> Lodge <strong>of</strong> Tennessee granted a dispensation<br />
to Clarksville Lodge at Clarksville, October<br />
5 1838, and a charter October 12, 1839 .<br />
<strong>The</strong>se hates are taken from Drummond and<br />
you will observe he says the <strong>Grand</strong> Master<br />
issued the dispensation to Washington Lodge,<br />
but that the <strong>Grand</strong> Lodge issued the dispensation<br />
to Clarksville Lodge . As we have<br />
noticed a similar statement from a Past <strong>Grand</strong><br />
Secretary <strong>of</strong> Arkansas, they do not conform<br />
to the usual plan <strong>of</strong> the <strong>Grand</strong> Master issuing<br />
the dispensation and the <strong>Grand</strong> Lodge issuing<br />
the charter . However, this custom was quite<br />
general .<br />
<strong>The</strong> next attempt to form a Lodge at Post<br />
Arkansas was under the <strong>Grand</strong> Lodge <strong>of</strong> Louisiana,<br />
which granted a charter January 6<br />
1837, and a charter seems to have been gran<br />
to a Lodge at Little Rock on the same date,<br />
and when the capital was moved to Little<br />
Rock, Morning Star Lodge at Post Arkansas<br />
surrendered its charter .<br />
<strong>The</strong> <strong>Grand</strong> Master <strong>of</strong> Alabama granted a<br />
dispensation to Mt. Horeb Lodge at Washington<br />
in 1838 .<br />
Washington , No . R2, under a charter<br />
from the <strong>Grand</strong> L ge <strong>of</strong> Tennessee ; Western<br />
Star Lodge, No. 43, at Little Rock, under a<br />
charter <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Louisiana ;<br />
Morning Star Lodge, No . 42, at Post Arkansas,<br />
under a charter from the <strong>Grand</strong> Lodge <strong>of</strong> Louisiana<br />
; Mt . Horeb Lodge, U~ . D., under dispensation<br />
from the <strong>Grand</strong> Lodge <strong>of</strong> Alabama, met<br />
at Little Rock, November 21,1838 and formed<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Arkansas . Ae combined<br />
membership is put at 100 . <strong>The</strong>se Lodges took<br />
new charters and Washington Lodge became<br />
No . 1, Western Star No . 2, Morning Star No .<br />
3, and Mt. Horeb No. 4. <strong>The</strong> first two are in<br />
existence, but the last two are defunct .<br />
<strong>The</strong> <strong>Grand</strong> Chapter <strong>of</strong> Royal Arch Masons<br />
was organized April 28, 1851 by three Chapters<br />
located at Fayettville, Little Rock, and<br />
El 'Dorado, which had previously received<br />
charters from the General <strong>Grand</strong> Chapter <strong>of</strong><br />
the United States .<br />
<strong>The</strong> <strong>Grand</strong> Council <strong>of</strong> Royal and Select<br />
Masters was established in the year 1860 .<br />
<strong>The</strong> <strong>Grand</strong> Commandery <strong>of</strong> the Order <strong>of</strong><br />
the Temple was organized on March 23, 1872 .<br />
A Lodge, Council, Chapter, Council <strong>of</strong><br />
Kadosh and Consistory <strong>of</strong> the Scottish Rite<br />
are established at Little Rock.<br />
Arklte Worship. <strong>The</strong> almost universal<br />
prevalence among the nations <strong>of</strong> antiquity <strong>of</strong><br />
some tradition <strong>of</strong> a long past deluge, gave<br />
rise to certain mythological doctrines and religious<br />
ceremonies, to which has been given<br />
the name <strong>of</strong> arkite worship, which was very<br />
extensively diffused. <strong>The</strong> evidence <strong>of</strong> this is<br />
to be found in the sacred feeling which was<br />
entertained for the sacredness <strong>of</strong> high mountains,<br />
derived, it is supposed, from recollections<br />
<strong>of</strong> an Ararat, and from the presence in<br />
all the Mysteries <strong>of</strong> a basket, chest, or c<strong>of</strong>fer,<br />
whose mystical character bore apparently a<br />
reference to the ark <strong>of</strong> Noah. On the subject<br />
<strong>of</strong> this arkite worship, Bryant, Faber, Higgins,<br />
Banier, and many other writers, have made<br />
learned investigations, which may be consulted<br />
with advantage by the <strong>Masonic</strong> archeologist<br />
.<br />
Ark Mariner, Royal, Jewel <strong>of</strong>. <strong>The</strong><br />
jewel <strong>of</strong> this degree prefigures the teachings,<br />
which are unique, and draws their symbols<br />
from the sea, rain, ark, dove, olive-branch,<br />
and Rainbow . This last symbol, as El's sign,<br />
" overshadows " the ark, which really is the<br />
sign <strong>of</strong> Ishtar . <strong>The</strong> ark is said to have contained<br />
all the elements <strong>of</strong> Elohim's creative<br />
power, and in " about nine months and three<br />
days there came forth the pent-up energies <strong>of</strong><br />
Maiya" ; her symbol is the dove with the<br />
mystic olive, which are sacred to her . <strong>The</strong><br />
whole underlying thought is that <strong>of</strong> creation .<br />
See illustration on opposite page .<br />
Armenbiiehse. <strong>The</strong> poor-box; the name<br />
given by German Masons to the box in which<br />
collections <strong>of</strong> money are made at a Table-<br />
Lodge for the relief <strong>of</strong> poor brethren and their<br />
families .
ARMIES<br />
AROBA 79<br />
Armes. A corrupted form <strong>of</strong> Hermes<br />
found in the Lansdowne and some other old<br />
manuscripts .<br />
Armlger. 1 . A bearer <strong>of</strong> arms. <strong>The</strong><br />
title given by heralds to the esquire who<br />
waited on a knight. 2 . <strong>The</strong> Sixth Degree <strong>of</strong><br />
the Order <strong>of</strong> African Architects .<br />
on pivots.<br />
Arms <strong>of</strong> Masonry. Stow says that the<br />
Masons were incorporated as a company in<br />
the twelfth year <strong>of</strong> Henry IV ., 1412 . <strong>The</strong>ir<br />
arms were granted to them, in 1472, by William<br />
Hawkesloe, Clarenceux King-at-Arms,<br />
and are azure<br />
castles argent ;<br />
on a chevron between three<br />
a pair <strong>of</strong> compasses somewhat<br />
extended, <strong>of</strong> the first . Crest, a castle <strong>of</strong> the<br />
second . <strong>The</strong>y were adopted, subsequently<br />
by the <strong>Grand</strong> Lodge <strong>of</strong> England . <strong>The</strong> Atholl<br />
Armory. An apartment attached to the <strong>Grand</strong> Lodge objected to this as an unlawful<br />
asylum <strong>of</strong> a oommandery <strong>of</strong> Knights Templars,<br />
assumption by the Modern <strong>Grand</strong> Lodge <strong>of</strong><br />
in which the swords and other parts <strong>of</strong><br />
the costume <strong>of</strong> the knights are deposited for<br />
safe-keeping .<br />
Speculative Freemasons <strong>of</strong> the arms <strong>of</strong> the<br />
Operative Masons . <strong>The</strong>y accordingly adopted<br />
another coat, which Dermott blazons as follows<br />
Armor. In English statutes, armor is<br />
: Quarterly per squares, counterchanged<br />
used for the whole apparatus <strong>of</strong> war ; <strong>of</strong>fensive vert. In the first quarter, azure, a lion rampant,<br />
and defensive arms . In the Order <strong>of</strong> the or. In the second quarter, or, an ox passant<br />
Temple pieces <strong>of</strong> armor are used to a limited sable. In the third quarter, or, a man with<br />
extent. In the chivalric degrees <strong>of</strong> the Scottish<br />
Rite, in order to carry out the symbolism In the fourth quarter, azure, an eagle displayed<br />
hands erect proper, robed crimson and ermine.<br />
as well as to render effect to its dramas, armor or. Crest the holy ark <strong>of</strong> the covenant proper,<br />
pieces and articles for use <strong>of</strong> knights become supported by cherubim . Motto, Kodes la<br />
necessary, with mantling, crest, mottoes, etc . Adonai, that is, Holiness to the Lord.<br />
Some are herein enumerated :<br />
<strong>The</strong>se arms are derived from the "tetrarchical"<br />
(as Sir Thos . Browne calls them),<br />
AILLETTES-Square shields for the shoulders<br />
.<br />
or general banners <strong>of</strong> the four principal tribes ;<br />
ANLACE-Short dagger worn at the girdle . for it is said that the twelve tribes, during their<br />
BALDRIC-Belt diagonally crossing the<br />
body.<br />
BATTLE-AxWeapon with ax-blade and<br />
spear-head .<br />
BEAVER-Front <strong>of</strong> helmet, which is raised<br />
to admit food and drink .<br />
BEAKER-<strong>The</strong> drinking-cup with mouthlip<br />
ḂELT-For body . Badge <strong>of</strong> knightly rank.<br />
BRAssART-Armor to protect the arm<br />
from elbow to shoulder.<br />
BUCKLER-A long shield for protecting the<br />
body .<br />
CORSELET-Breastplate .<br />
CREST-Ornament on helmet designating<br />
rank .<br />
CUIRAss-Backplate .<br />
FASCES-Armor for the thighs, hung from<br />
the corselet .<br />
GADLIxo--,.Sharp metallic knuckles on<br />
gauntlet.<br />
GAVNTL.r-Mailed gloves.<br />
GoRGET-Armor for the neck .<br />
HALBERD-Long-pole ax .<br />
HAUBERK-Shirt <strong>of</strong> mail, <strong>of</strong> rings or scales .<br />
HELMET or CASQUE--Armor for the head .<br />
JAMBEUx-Armor for the legs .<br />
JUroN-Sleeveless jacket, to the hips .<br />
LANcE-Long spear with metallic head and<br />
pennon .<br />
MACE-Heavy, short staff <strong>of</strong> metal, ending<br />
with spiked ball.<br />
MANTLE---Outer cloak .<br />
MoRIoN-Head armor without vizor .<br />
PENNON-A pennant, or short streamer,<br />
bifurcated .<br />
PLUME-<strong>The</strong> designation <strong>of</strong> knighthood .<br />
SALLET-Light helmet for foot-soldiers .<br />
SPEAR-Sword, spur, shield .<br />
VIZOR-Front <strong>of</strong> helmet (slashed), moving<br />
passage through the wilderness, were encamped<br />
in a hollow square, three on each side,<br />
as follows : Judah, Zebulun, and Issachar, in<br />
the East, under the general banner <strong>of</strong> Judah ;<br />
Dan, Asher, and Naphtali, in the North, under<br />
the banner <strong>of</strong> Dan ; Ephraim, Manasseh,<br />
and Benjamin, in the West, under the banner<br />
<strong>of</strong> Ephraim ; and Reuben, Simeon, and Gad,<br />
in the South, under Reuben . See Banners.<br />
Aroba . Pledge, covenant, agreement .<br />
(Latin, Arrhabo, a token or pledge . Hebrew,<br />
Arab, which is the root <strong>of</strong> Arubbah, surety,<br />
hostage .) This important word, in the Fourteenth<br />
Degree <strong>of</strong> the Scottish Rite, is used<br />
when the initiate partakes <strong>of</strong> the "Ancient<br />
Aroba," the pledge or covenant <strong>of</strong> friendship,<br />
by eating and drinking with his new companions<br />
. <strong>The</strong> word is <strong>of</strong> greater import than<br />
that in mere hospitality . <strong>The</strong> word<br />
"aroba<br />
implied<br />
nowhere in English works,<br />
and seems to have been omitted by <strong>Masonic</strong><br />
writers. <strong>The</strong> root " arab " is one <strong>of</strong> the oldest
80 ARRAS<br />
ASCENSION<br />
in the Hebrew language, and means to interweave<br />
or to mingle, to exchange, to become<br />
surety for anyone, and to pledge even the<br />
life <strong>of</strong> one person for another, or the strongest<br />
pledge that can be given . Judah pleads with<br />
Israel to let Benjamin go with him to be presented<br />
in Egypt to Jose~ ph, as the latter had<br />
requested . He says : "Send the lad with me -<br />
I will be surety for him" (Gen. xliii . 9) ; and<br />
before Joseph he makes the same remark in<br />
Gen . xliv. 32. Job, in chap . xvii . 3, appealing<br />
to God, says : "Put me in a surety with<br />
thee ; who is he that will strike hands with<br />
me? " (See also 1 Sam . xvii . 18 .) In its pure<br />
form, the word " arubbah " occurs only once<br />
in the Old Testament (Prov . xvii . 18) : "A<br />
man void <strong>of</strong> understanding striketh hands, and<br />
becometh surety in the presence <strong>of</strong> his friend ."<br />
In Latin, Plautus makes use <strong>of</strong> the following<br />
phrase : "Hunt arrhabonem amorisame accipe ."<br />
Arras, Primordial Chapter <strong>of</strong>. Arras is<br />
a town in France in the department <strong>of</strong> Pas de<br />
Calais, where, in the year 1747, Charles<br />
Edward Stuart, the Pretender, is said to have<br />
established a Sovereign Primordial and Metropolitan<br />
Chapter <strong>of</strong> Rosicrucian Freemasons . A<br />
portion <strong>of</strong> the charter <strong>of</strong> this body is given by<br />
Ragon in his Orthodoxie Maconique . In 1853,<br />
the Count de Hamel, prefect <strong>of</strong> the department,<br />
discovered an authentic copy in parchment,<br />
<strong>of</strong> this document hearing the date <strong>of</strong> April 15<br />
1747, which he deposited in the departmental<br />
archives . This document is as follows :<br />
"We, Charles Edward, king <strong>of</strong> England,<br />
France, Scotland, and Ireland, and as such<br />
Substitute <strong>Grand</strong> Master <strong>of</strong> the Chapter <strong>of</strong><br />
H ., known by the title <strong>of</strong> Knight <strong>of</strong> the Eagle<br />
and Pelican, and since our sorrows and misfortunes<br />
by that <strong>of</strong> Rose Croix, wishing to<br />
testify our gratitude to the Masons <strong>of</strong> Artois,<br />
and the <strong>of</strong>ficers <strong>of</strong> the city <strong>of</strong> Arras, for the<br />
numerous marks <strong>of</strong> kindness which they in<br />
conjunction with the <strong>of</strong>ficers <strong>of</strong> the garrison<br />
<strong>of</strong> Arras have lavished upon us, and their<br />
attachment to our person, shown during a<br />
residence <strong>of</strong> six months in that city,<br />
" We have in favor <strong>of</strong> them created and<br />
erected, and do create and erect by the present<br />
bull, in the aforesaid city <strong>of</strong> Arras, a Sovereign<br />
Primordial Chapter <strong>of</strong> Rose Croix, under the<br />
distinctive title <strong>of</strong> Scottish Jacobite, (tcosse<br />
Jacobite,) to be ruled and governed by the<br />
Knights Lagneau and Robesp ierre ; Avocats<br />
Hazard, and his two sons, physicians ; J . B.<br />
Lucet, our upholsterer, and Jer8me Cellier,<br />
our clock-maker, giving to them and to their<br />
successors the power not only to make knights,<br />
but even to create a Chapter in whatever town<br />
they may think fit, provided that two Chapters<br />
shall not be created in the same town<br />
however populous it may be .<br />
"And that credit may be given to our<br />
present bull, we have signed it with our hand<br />
and caused to be affixed thereunto the secret<br />
seal, and countersigned by the secretary <strong>of</strong> our<br />
cabinet, Thursday, 15th <strong>of</strong> the second month<br />
<strong>of</strong> the year <strong>of</strong> the incarnation, 1747 .<br />
"CHARLES EDWARD STUART.<br />
"Countersigned, BERKLEY ."<br />
This Chapter created a few others, and in<br />
1780 established one in Paris, under the distinctive<br />
title <strong>of</strong> Chapter <strong>of</strong> Arras, in the valley<br />
<strong>of</strong> Paris . It united itself to the <strong>Grand</strong> Orient<br />
<strong>of</strong> France on the 27th <strong>of</strong> December, 1801 . It<br />
was declared First Suffragan <strong>of</strong> the Scottish<br />
Jacobite Chapter, with the right to constitute<br />
others . <strong>The</strong> Chapter established at Arras<br />
by the Pretender was named the "Eagle and<br />
Pelican," and Oliver (Orig . <strong>of</strong> R . A ., p 22)<br />
from this seeks to find, perhaps justifiabl , a<br />
connection between it and the R . S . Y. C . S.<br />
<strong>of</strong> the Royal Order <strong>of</strong> Scotland . [<strong>The</strong> story<br />
<strong>of</strong> the establishment <strong>of</strong> this Chapter by the<br />
Pretender is doubted by some writers and it<br />
certainly lacks confirmation ; even his joining<br />
the Craft at all is disputed by several who have<br />
carefully studied the subject.-E . L . H .]<br />
Arrest <strong>of</strong> Charter. To arrest the charter<br />
<strong>of</strong> a Lodge is a technical phrase by which is<br />
meant to suspend the work <strong>of</strong> a Lodge, to<br />
prevent it from holding its usual communications,<br />
and to forbid it to transact any business<br />
or to do any work . A <strong>Grand</strong> Master cannot<br />
revoke the warrant <strong>of</strong> a Lodge ; but if, in his<br />
opinion, the good <strong>of</strong> Masonry or any other<br />
sufficient cause requires it, he may suspend<br />
the operation <strong>of</strong> the warrant until the next<br />
communication <strong>of</strong> the <strong>Grand</strong> Lodge, which<br />
body is alone competent to revise or approve <strong>of</strong><br />
his action .<br />
Ars Quatuor Coronatorum is the name<br />
under which the Transactions <strong>of</strong> the Lodge<br />
Quatuor Coronati, No . 2076, London, the<br />
premier literary Lodge <strong>of</strong> the world, are published<br />
in annual volumes, commencing with<br />
1888 .<br />
Arthuslus, Gotthardus . A learned native<br />
<strong>of</strong> Dantzic, Rector <strong>of</strong> the Gymnasium at<br />
Frank fort-on-the-Main, who wrote many<br />
works on Rosicrucianism, under the assumed<br />
name <strong>of</strong> Irenmus Agnostus. (See Agnostus.)<br />
Artisan, Chief. An <strong>of</strong>ficer in the Council<br />
<strong>of</strong> Knights <strong>of</strong> Constantinople .<br />
Art, Royal . See Royal Art.<br />
Arts. In the <strong>Masonic</strong> phrase "arts, parts,<br />
and points <strong>of</strong> the Mysteries <strong>of</strong> Masonry " ;<br />
arts means the knowledge, or things made<br />
known, parts the degrees into which Masonry<br />
is divided, and points the rules and usA,ges .<br />
(See Parts, and also Points .)<br />
Arts, Liberal. See Liberal Arts and<br />
Sciences .<br />
Arundel, Thomas Howard, Earl <strong>of</strong> .<br />
Tradition places Arundel as the <strong>Grand</strong> Master<br />
<strong>of</strong> English Freemasons from 1633 to 1635 . This<br />
is in accordance with Anderson and Preston,, .<br />
Aryan . One <strong>of</strong> the three historical di-i<br />
visions <strong>of</strong> religion-the other two being the ! .<br />
Turanian and the Shemitic . It produced .<br />
Brahmanism, Buddhism, and the Code <strong>of</strong><br />
Zoroaster.<br />
Asarota . A variegated pavement used for<br />
flooring in temples and ancient edifices .<br />
Ascension Day . Also called Holy Thursday<br />
. A festival <strong>of</strong> the Christian church held<br />
in commemoration <strong>of</strong> the ascension <strong>of</strong> our<br />
Lord forty days after Easter. It is celebrated<br />
as a feast day by Chapters <strong>of</strong> Rose Croix .
ASES ASHMOLE 81<br />
Ases. <strong>The</strong> twelve gods and as many god- Masons' company this present year ; Mr.<br />
desses in the Scandinavian mythology. Thomas Shorth<strong>of</strong>e, Mr . Thomas Shadbolt,<br />
Ashe, D.D ., Rev . Jonathan . A literary Waindsford Esq., Mr . Nicholas Young,<br />
plagiarist who resided in Bristol, England . In Mr John Shorth<strong>of</strong>e, Mr . William Hamon,<br />
1814 he published <strong>The</strong> <strong>Masonic</strong> Manual ; or, Mr . John Thompson, and Mr . William Stan-<br />
Lectures on <strong>Freemasonry</strong>. Ashe does not, it ton . We all dyned at the halfe Moone<br />
is true, pretend to originality, but abstains Taverne in Cheapeside, at a noble dinner prefrom<br />
giving credit to Hutchinson, from whom pared at the charge <strong>of</strong> the new Accepted<br />
he has taken at least two-thirds <strong>of</strong> his book . Masons ."*<br />
A second edition appeared in 1825, and in It is to be regretted that the intention ex-<br />
1843 an edition was published by Spencer, pressed by Ashmole to write a history <strong>of</strong> Freewith<br />
valuable notes by Dr . Oliver . masonry was never carried into effect . His<br />
Asher, Dr . Carl Wilhelm . <strong>The</strong> first laborious research as evinced in his exhaustive<br />
translator into German <strong>of</strong> the Halliwell or work on the Order <strong>of</strong> the Garter, would lead us<br />
" Regius " MS ., which he published at Ham- to have expected from his antiquarian pen a<br />
burg, in 1842, under the title <strong>of</strong> Aelteste Ur- record <strong>of</strong> the origin and early progress <strong>of</strong> our<br />
kunde der Freimaurerei in England . This Institution more valuable than any that we<br />
work contains both the original English docu- now possess . <strong>The</strong> following remarks on this<br />
ment and the German translation .<br />
subject, contained in a letter from Dr. Knipe,<br />
Ashlar. "Freestone as it comes out <strong>of</strong> the <strong>of</strong> Christ Church, Oxford, to the publisher <strong>of</strong><br />
quarry ."Bailey . In Speculative Masonry Ashmole's Life, while it enables us to form<br />
we adopt the ashlar in two different states, as some estimate <strong>of</strong> the loss that <strong>Masonic</strong> literasymbols<br />
in the Apprentice's Degree. <strong>The</strong> ture has suffered, supplies interesting par-<br />
Rough Ashlar, or stone in its rude and un- ticulars which are worthy <strong>of</strong> preservation .<br />
polished condition, is emblematic <strong>of</strong> man in "As to the ancient society <strong>of</strong> Freemasons,<br />
his natural state-ignorant, uncultivated, and concerning whom you are desirous <strong>of</strong> knowing<br />
vicious . But when education has exerted its what may be known with certainty, I shall<br />
wholesome influence in expanding his intellect, only tell you, that if our worthy Brother, E .<br />
restraining his passions, and purifying his life, Ashmole, Esq ., had executed his intended<br />
he then is represented by the Perfect Ashlar, design, our Fraternity had been as much<br />
which, under the skilful hands <strong>of</strong> the workmen, obliged to him as the Brethren <strong>of</strong> the most<br />
has been smoothed, and squared, and fitted noble Order <strong>of</strong> the Garter . I would not have<br />
for its place in the building. In the older you surprised at this expression, or think it<br />
lectures <strong>of</strong> the eighteenth century the Perfect all too assuming. <strong>The</strong> sovereigns <strong>of</strong> that Order<br />
Ashlar is not mentioned, but its place was have not disdained our fellowship, and there<br />
supplied by the Broached Thurnel .<br />
have been times when emperors were also<br />
Ashmole, Ellas . A celebrated antiquary, Freemasons . What from Mr . E . Ashmole's<br />
and the author <strong>of</strong>, among other works, the collection I could gather was, that the report<br />
well-known History <strong>of</strong> the Order <strong>of</strong> the Garter, <strong>of</strong> our society's taking rise from a bull granted<br />
and founder <strong>of</strong> the Ashmolean Museum at by the Pope, in the reign <strong>of</strong> Henry III ., to<br />
Oxford . He was born at Litchfield, in Eng- some Italian architects to travel over all<br />
land, on the 23d <strong>of</strong> May, 1617, and died at Lon- Europe, to erect chapels, was ill-founded .<br />
don on the 18th <strong>of</strong> May,1692 . He was made a Such a bull there was, and those architects<br />
Freemason on the 16th <strong>of</strong> October, 1646, and were Masons ; but this bull, in the opinion <strong>of</strong><br />
gives the following account <strong>of</strong> his reception in the learned Mr. Ashmole, was confirmative<br />
his Diary, p . 303. only, and did not by any means create our<br />
"1646 . Oct : 16 . 4 4 30' p . m ., I was Fraternity, or even establish them in this<br />
made a Freemason at Warrington, in Lanca- kingdom. But as to the time and manner <strong>of</strong><br />
shire, with Colonel Henry Mainwaring, <strong>of</strong> that establishment, something I shall relate<br />
Karincham, in Cheshire . <strong>The</strong> names <strong>of</strong> those from the same collections . St . Alban the<br />
that were then <strong>of</strong> the Lodge, Mr. Richard Proto-Martyr <strong>of</strong> England, established Ma-<br />
Penket Warden Mr. James Collier Mr. sonry here ; and from his time it flourished<br />
Rich : Sankey, henry Littler, John hllam, more or less, according as the world went,<br />
Rich : Ellam and Hugh Brewer ."<br />
down to the days <strong>of</strong> King Athelstan, who, for<br />
In another place he speaks <strong>of</strong> his attendance the sake <strong>of</strong> his brother Edwin, granted the<br />
at a meeting (Diary, p . 362), and thirty-six Masons a charter under our Norman princes .<br />
years afterward makes the following entry : <strong>The</strong>y frequently received extraordinary marks<br />
"1682. March 10 . About 5 H . m ., I <strong>of</strong> royal favor. <strong>The</strong>re is no doubt to be made,<br />
received a summons to appear at a Lodge to that the skill <strong>of</strong> Masons, which was always<br />
be held the next day at Masons' Hall, London . transcendent, even in the most barbarous<br />
"11 . Accordingly, I went, and about times,-their wonderful kindness and attach-<br />
Noone were admitted into the Fellowship <strong>of</strong> ment to each other, how different soever in<br />
Freemasons, Sir William Wilson, knight, condition, and their inviolable fidelity in keep-<br />
Capt. Richard Borthwick, Mr . William Wood- ing religiously their secret,-must expose them<br />
man, Mr . William Wise .<br />
in ignorant, troublesome, and suspicious times<br />
"I was the senior fellow among them, (it<br />
being thirty-five years since I was admitted ;) *<strong>The</strong>se entries have been reproduced in facthere<br />
was present besides myself the Fellowes 1 simile in vol . XI <strong>of</strong> Ars Quatuor Coronatorum<br />
afternamed : Mr . Thomas Wise, Master <strong>of</strong> the 1(1898) .
82 ASIA<br />
ASSASSINS<br />
to a vast variety <strong>of</strong> adventures, according to<br />
the different fate <strong>of</strong> parties and other alterations<br />
in government . By the way, I shall<br />
note that the Masons were always loyal, which<br />
exposed them to great severities when power<br />
wore the trappings <strong>of</strong> justice, and those who<br />
committed treason punished true men as<br />
traitors . Thus, in the third year <strong>of</strong> the reign<br />
<strong>of</strong> Henry VI ., an act <strong>of</strong> Parliament was<br />
passed to abolish the society <strong>of</strong> Masons, and<br />
to hinder, under grievous penalties, the holding<br />
Chapters, Lodges, or other regular assemblies .<br />
Yet this act was afterwards repealed, and even<br />
before that, King Henry VI., and several <strong>of</strong><br />
the principal lords <strong>of</strong> his court, became fellows<br />
<strong>of</strong> the Craft ."<br />
Asia. In the French Rite <strong>of</strong> Adoption, the<br />
East end <strong>of</strong> the Lodge is called Asia .<br />
Asia, Initiated Knights and Brothers<br />
<strong>of</strong>. This Order was introduced in Berlin, or,<br />
as some say, in Vienna, in the year 1780, by a<br />
schism <strong>of</strong> several members <strong>of</strong> the German<br />
Rose Croix . <strong>The</strong>y adopted a mixture <strong>of</strong><br />
Christian, Jewish, and Mohammedan ceremonies,<br />
to indicate, as Ragon supposes, their<br />
entire religious tolerance . <strong>The</strong>ir object was<br />
the study <strong>of</strong> the natural sciences and the<br />
search for the universal panacea to prolong<br />
life. Thory charges them with this ; but may<br />
it not have been, as with the Alchemists,<br />
merely a symbol <strong>of</strong> immortality? <strong>The</strong>y forbade<br />
all inquiries into the art <strong>of</strong> transmutation<br />
<strong>of</strong> metals . <strong>The</strong> <strong>Grand</strong> Synedrion, properly<br />
the <strong>Grand</strong> Sanhedrim, which consisted <strong>of</strong><br />
seventy-two members and was the head <strong>of</strong> the<br />
Order, had its seat at Vienna . <strong>The</strong> Order was<br />
founded on the three symbolic degrees, and<br />
attached to them nine others, as follows : 4.<br />
Seekers ; 5 . Sufferers ; 6 . Initiated Knights<br />
and Brothers <strong>of</strong> Asia in Europe ; 7. Masters<br />
and Sages ; 8 . Royal Priests, or True Brothers<br />
<strong>of</strong> Rose Croix ; 9 . Melchizedek. <strong>The</strong> Order no<br />
longer exists . Many details <strong>of</strong> it will be<br />
found in Luehet'sEssai sur les Illumines .<br />
Asia, Perfect Initiates <strong>of</strong>. A rite <strong>of</strong> very<br />
little importance, consisting <strong>of</strong> seven degrees,<br />
and said to have been invented at Lyons . A<br />
vervoluminous manuscript, translated from<br />
the - German, was sold at Paris, in 1821, to M .<br />
Bailleul, and came into the possession <strong>of</strong><br />
Ragon, who reduced its size, and, with the<br />
assistance <strong>of</strong> Des Etangs, modified it. I<br />
have no knowledge that it was ever worked .<br />
Ask, Seek, Knock . In referring to the<br />
passage <strong>of</strong> Matthew vii . 7, "Ask, and it shall<br />
be given you ; seek, and ye shall find ; knock,<br />
and it shall be opened unto you," Dr . Clarke<br />
says : "<strong>The</strong>se three words-ask, seek, knockinclude<br />
the ideas <strong>of</strong> want, loss and earnestness."<br />
<strong>The</strong> application made to the passage theologically<br />
is equally appropriate to it in a <strong>Masonic</strong><br />
Lodge . You ask for acceptance, you seek<br />
for light, you knock for initiation, which includes<br />
the other two .<br />
Aspirant . One who eagerly seeks to know<br />
or to attain something . Thus, Warburton<br />
speaks <strong>of</strong> "the aspirant to the Mysteries ."<br />
It is applied also to one about to be initiated<br />
into Masonry. <strong>The</strong>re seems, however, to be<br />
a shade <strong>of</strong> difference in meaning between the<br />
words candidate and aspirant. <strong>The</strong> candidate<br />
is one who asks for admission ; so called from<br />
the Lat . candidatus "clothed in white," because<br />
candidates for <strong>of</strong>fice at Rome wore a<br />
white dress . <strong>The</strong> aspirant is one already<br />
elected and in process <strong>of</strong> initiation, and coming<br />
from aspiro, to seek eagerly, refers to the<br />
earnestness with which he prosecutes his<br />
search for light and truth .<br />
Assassins. <strong>The</strong> Ishmaelites, or Assassins,<br />
constituted a sect or confraternity, which was<br />
founded by Hassan Sabah, about the year<br />
1090, in Persia . <strong>The</strong> name is derived, it is<br />
supposed, from their immoderate use <strong>of</strong> the<br />
plant haschish, or henbane, which produced<br />
a delirious frenzy . <strong>The</strong> title given to the chief<br />
<strong>of</strong> the Order was Sheikh-el-.Jebel, which has<br />
been translated the "Old Man <strong>of</strong> the Mountain,"<br />
but which Higgins has shown (Anacal .,<br />
i ., 700) to mean literally "<strong>The</strong> Sage <strong>of</strong> the<br />
Kabbala or Traditions ." Von Hammer has<br />
written a History <strong>of</strong> the Assassins, but his<br />
opposition to secret societies has led him to<br />
speak with so much prejudice that, although<br />
his historical statements are interesting, his<br />
philosophical deductions have to be taken<br />
with many grains <strong>of</strong> allowance . Godfrey<br />
Higgins has probably erred on the other side,<br />
and by a too ready adherence to a preconceived<br />
theory has, in his Anacalypsis, confounded<br />
them with the Templars, whom he<br />
considers as the precursors <strong>of</strong> the Freemasons .<br />
In this, as in most things, the middle course<br />
appears to be the most truthful .<br />
<strong>The</strong> Assassins were a secret society that is<br />
to say, they had a secret esoteric doctrine,<br />
which was imparted only to the initiated .<br />
Hammer says that they had a graduated<br />
series <strong>of</strong> initiations, the names <strong>of</strong> which he<br />
gives as Apprentices, Fellows, and Masters ;<br />
they had, too, an oath <strong>of</strong> passive obedience,<br />
and resembled, he asserts, in many respects,<br />
the secret societies that subsequently existed<br />
in Europe. <strong>The</strong>y were governed by a <strong>Grand</strong><br />
Master and Priors, and had regulations and<br />
a special religious code, in all <strong>of</strong> which Von<br />
Hammer finds a close resemblance to the Templars,<br />
the Hospitalers, and the Teutonic<br />
Knights . Between the Assassins and the<br />
Templars history records that there were<br />
several amicable transactions not at all consistent<br />
with the religious vows <strong>of</strong> the latter<br />
and the supposed religious faith <strong>of</strong> the former,<br />
and striking coincidences <strong>of</strong> feeling, <strong>of</strong> which<br />
Higgins has not been slow to avail himself in<br />
his attempt to prove the close connection, if<br />
not absolute identity, <strong>of</strong> the two Orders . It is<br />
most probable, as Sir John Malcolm contends,<br />
that they were a race <strong>of</strong> S<strong>of</strong>is, the teachers<br />
<strong>of</strong> the secret doctrine <strong>of</strong> Mohammed . Von<br />
Hammer admits that they produced a great<br />
number <strong>of</strong> treatises on mathematics and<br />
jurisprudence ; and, forgetting for a time his<br />
bigotry and his prejudice, he attributes to<br />
Hassan, their founder, a pr<strong>of</strong>ound knowledge<br />
<strong>of</strong> philosophy and mathematical and metaphysical<br />
sciences, and an enlightened spirit<br />
under whose influence the civilization <strong>of</strong>
ASSASSINS<br />
ASSOCIATES 83<br />
Persia attained a high degree ; so that during<br />
his reign <strong>of</strong> forty-six years the Persian literature<br />
attained a point <strong>of</strong> excellence beyond that<br />
<strong>of</strong> Alexandria under the Ptolemies, and <strong>of</strong><br />
France under Francis I . <strong>The</strong> old belief that<br />
they were a confederacy <strong>of</strong> murderers-whence<br />
we have taken our English word assassinsmust<br />
now be abandoned as a figment <strong>of</strong> the<br />
credulity <strong>of</strong> past centuries, and we must be content<br />
to look upon them as a secret society <strong>of</strong><br />
philosophers, whose political relations, however,<br />
merged them into a dynasty . If we<br />
interpret <strong>Freemasonry</strong> as a generic term,<br />
signifying a philosophic sect which teaches<br />
truth by a mystical initiation and secret symbols,<br />
then Higgms was not very far in error in<br />
calling them the Freemasons <strong>of</strong> the East .<br />
Assassins <strong>of</strong> the Third Degree . <strong>The</strong>re<br />
is in <strong>Freemasonry</strong> a legend <strong>of</strong> certain unworthy<br />
Craftsmen who entered into a conspiracy<br />
to extort from a distinguished brother<br />
a secret <strong>of</strong> which he was the possessor . <strong>The</strong><br />
legend is altogether symbolic, and when its<br />
symbolism is truly comprehended, becomes<br />
surpassingly beautiful . By those who look<br />
at it as having the pretension <strong>of</strong> an historical<br />
fact, it is sometimes treated with indifference,<br />
and sometimes considered an absurdity . But<br />
it is not thus that the legends and symbols <strong>of</strong><br />
Masonry must be read, if we would learn<br />
their true spirit . To behold the goddess in<br />
all her glorious beauty, the veil that conceals<br />
her statue must be withdrawn . <strong>Masonic</strong><br />
writers who have sought to interpret the symbolism<br />
<strong>of</strong> the legend <strong>of</strong> the conspiracy <strong>of</strong> the<br />
three assassins, have not agreed always in the<br />
interpretation, although they have finally<br />
arrived at the same result, namely, that it has<br />
a spiritual signification . Those who trace<br />
Speculative Masonry to the ancient solar<br />
worship, <strong>of</strong> whom Ragon may be considered as<br />
the exponent, find in this legend a symbol <strong>of</strong><br />
the conspiracy <strong>of</strong> the three winter months to<br />
destroy the life-giving heat <strong>of</strong> the sun . Those<br />
who, like the disciples <strong>of</strong> the Rite <strong>of</strong> Strict<br />
Observance, trace Masonry to a Templar<br />
origin, explain the legend as referring to the<br />
conspiracy <strong>of</strong> the three renegade knights who<br />
falsely accused the Order, and thus aided King<br />
Philip and Pope Clement to abolish Templarism,<br />
and to slay its <strong>Grand</strong> Master. Hutchinson<br />
and Oliver, who labored to give a Christian<br />
interpretation to all the symbols <strong>of</strong> Masonry,<br />
referred the legend to the crucifixion <strong>of</strong><br />
the Messiah, the type <strong>of</strong> which is, <strong>of</strong> course,<br />
the slaying <strong>of</strong> Abel by his brother Cain .<br />
Others, <strong>of</strong> whom the Chevalier Ramsay was<br />
the leader, sought to give it a political significance<br />
; and, making Charles I . the type<br />
<strong>of</strong> the Builder, symbolized Cromwell and<br />
his adherents as the conspirators. <strong>The</strong> <strong>Masonic</strong><br />
scholars whose aim has been to identify<br />
the modern system <strong>of</strong> <strong>Freemasonry</strong> with the<br />
Ancient Mysteries, and especially with the<br />
Egyptian, which they supposed to be the germ<br />
as Ahriman contending against Ormuzd. And<br />
lastly, in the Philosophic degrees, the myth is<br />
interpreted as signifying the war <strong>of</strong> Falsehood,<br />
Ignorance, and Superstition against Truth .<br />
Of the supposed names <strong>of</strong> the three Assassins,<br />
there is hardly any end <strong>of</strong> variations, for they<br />
materially differ in all the principal rites.<br />
Thus, we have Jubela, Jubelo, and Jubelum in<br />
the York and American Rites . In the Adonhiramite<br />
system we have Romvel, Gravelot,<br />
and Abiram . In the Scottish Rite we find the<br />
names given in the old rituals as Jubelum<br />
Akirop, sometimes Abiram, Jubelo Romvel,<br />
and Jubela Gravelot . Schterke and Oterfiit<br />
are in some <strong>of</strong> the German rituals, while other<br />
Scottish rituals have Abiram, Romvel, and<br />
Hobhen. In all these names there is manifest<br />
corruption, and the patience <strong>of</strong> many<br />
<strong>Masonic</strong> scholars has been well-nigh exhausted<br />
in seeking for some plausible and<br />
satisfactory derivation .<br />
Assembly . <strong>The</strong> meetings <strong>of</strong> the Craft during<br />
the operative period in the Middle Ages,<br />
were called "assemblies," which appear to<br />
have been tantamount to the modern Lodges<br />
and they are constantly spoken <strong>of</strong> in the Old'<br />
Constitutions . <strong>The</strong> word assembly was also<br />
<strong>of</strong>ten used in these documents to indicate a<br />
larger meeting <strong>of</strong> the whole Craft, which was<br />
equivalent to the modem <strong>Grand</strong> Lodge, and<br />
which was held annually. <strong>The</strong> York MS .,<br />
No . 1, about the year 1600, says " that Edwin<br />
procured <strong>of</strong> ye King his father a charter and<br />
commission to hold every yeare ap assembly<br />
wheresoever they would within ye realm <strong>of</strong><br />
England," and this statement, whether true<br />
or false, is repeated in all the old records .<br />
Preston says, speaking <strong>of</strong> that medieval<br />
period, that "a sufficient number <strong>of</strong> Masons<br />
met together within a certain district, with<br />
the consent <strong>of</strong> the sheriff or chief magistrate<br />
<strong>of</strong> the place, were empowered at this time to<br />
make Masons," etc . To this assembly, every<br />
Mason was bound, when summoned, to<br />
appear . Thus, in the Harleian MS ., circa<br />
1660, it is ordained that "every Master and<br />
Fellow come to the Assembly, if it be within<br />
five miles about him, if he have any warning ."<br />
<strong>The</strong> term "General Assembly," to indicate<br />
the annual meeting, is said to have been first<br />
used at the meeting, held on December 27,<br />
1663, as quoted by Preston . In the Old<br />
Constitutions printed in 1722 by Roberts<br />
and which claims to be taken from a MS . <strong>of</strong><br />
the eighteenth century, the term used is<br />
"Yearly Assembly ." Anderson speaks <strong>of</strong> an<br />
Old Constitution which used the word<br />
"General ;" but his quotations are not always<br />
verbally accurate .<br />
Assistance. See Aid and Assistance .<br />
Associates <strong>of</strong> the Temple . During the<br />
Middle Ages, many persons <strong>of</strong> rank, who were<br />
desirous <strong>of</strong> participating in the spiritual advantages<br />
supposed to be enjoyed by the<br />
Templars in consequence <strong>of</strong> the good works<br />
<strong>of</strong> all the others, interpret the conspirators as done by the Fraternity, but who were unwilling<br />
to submit to the discipline <strong>of</strong> the brethren<br />
the symbol <strong>of</strong> the Evil Principle, or Typhon,<br />
slaying the Good Principle or Osiris ; or, when made valuable donations to the Order, and<br />
they refer to the Zoroastio'Mysteriea <strong>of</strong> Persia, were, in consequence, admitted into a sort <strong>of</strong>
84 ASSOCIATION<br />
ATHEIST<br />
spiritual connection with it. <strong>The</strong>se persona<br />
were termed "Associates <strong>of</strong> the Temple ."<br />
<strong>The</strong> . custom was most probably confined to<br />
England, and many "<strong>of</strong> these Associates"<br />
had monuments and effigies erected to them<br />
in the Temple Church at London .<br />
Association . Although an association is<br />
properly the union <strong>of</strong> men into a society for<br />
a common purpose, the word is scarcely ever<br />
applied to the Order <strong>of</strong> <strong>Freemasonry</strong> . Yet<br />
its employment, although unusual, would not<br />
be incorrect, for <strong>Freemasonry</strong> is an association<br />
<strong>of</strong> men for a common purpose. Washington<br />
uses the term when he calls <strong>Freemasonry</strong><br />
"an association whose principles lead<br />
to purity <strong>of</strong> morals, and are beneficial <strong>of</strong><br />
action ." (Letter to G . L . <strong>of</strong> So. Ca.)<br />
Assyrian Architecture . <strong>The</strong> discovery in<br />
1882 <strong>of</strong> the remains <strong>of</strong> a town, close to, and<br />
north <strong>of</strong>, Nineveh, built by Sargon, about 721<br />
Bs cc in size about a mile square, with its<br />
angles facing the cardinal points, and the<br />
enclosure containing the finest specimens <strong>of</strong><br />
their architecture, revived much interest in<br />
archeologists . <strong>The</strong> chief place <strong>of</strong> regard is<br />
the royal palace, which was like unto a city<br />
<strong>of</strong> itself, everything being on a colossal scale .<br />
<strong>The</strong> walls <strong>of</strong> the town were 45 feet thick . <strong>The</strong><br />
inclined approach to the palace was flanked by<br />
strangely formed bulls from 15 to 19 feet high .<br />
<strong>The</strong>re were terraces, courts, and passage-ways<br />
to an innermost square <strong>of</strong> 150 feet, surrounded<br />
by state apartments and temples. <strong>The</strong> Hall<br />
<strong>of</strong> Judgment was prominent, as also the astronomical<br />
observatory. All entrances to great<br />
buildings were ornamented by colossal animals<br />
and porcelain decorations and inscriptions .<br />
Astrwa . <strong>The</strong> <strong>Grand</strong> Lodge established in<br />
Russia on the 30th <strong>of</strong> August, 1815, assumed<br />
the title <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Astrxa . It<br />
held its <strong>Grand</strong> East at St . Petersburg, and<br />
continued in existence until 1822, when the<br />
Czar issued a Ukase, dated August 1, 1822,<br />
closing all Lodges in Russia and forbidding<br />
them to reopen at any future time .<br />
Astrology . A science demanding the<br />
respect <strong>of</strong> the scholar, notwithstanding its<br />
designation as a "black art," and, in a reflective<br />
sense, an occult science ; a system <strong>of</strong> divination<br />
foretelling results by the relative positions<br />
<strong>of</strong> the planets and other heavenly bodies<br />
toward the earth . Men <strong>of</strong> eminence have<br />
adhered to the doctrines <strong>of</strong> astrology as a<br />
science . It is a study well considered in, and<br />
forming an important part <strong>of</strong>, the ceremonies<br />
<strong>of</strong> the "Philosophus," or fourth grade <strong>of</strong> the<br />
First Order <strong>of</strong> the Society <strong>of</strong> Rosicrucians .<br />
Astrology has been deemed the twin science<br />
<strong>of</strong> astronomy, grasping knowledge from the<br />
heavenly bodies, and granting a proper understanding<br />
<strong>of</strong> many <strong>of</strong> the startling forces in<br />
nature . It is claimed that the constellations<br />
<strong>of</strong> the zodiac govern the earthly animals, and<br />
that every star has its peculiar nature, property,<br />
and function, the seal and character <strong>of</strong><br />
which it impresses through its rays upon<br />
plants, minerals, and animal life. This science<br />
was known to the ancients as the "divine<br />
art." (See Magic .)<br />
Astronomy. <strong>The</strong> science which instructs<br />
us in the laws that govern the heavenly bodies .<br />
Its origin is lost in the mists <strong>of</strong> antiquity ; for<br />
the earliest inhabitants <strong>of</strong> the earth must have<br />
been attracted by the splendor <strong>of</strong> the glorious<br />
firmament above them, and would have<br />
sought in the motions <strong>of</strong> its luminaries for the<br />
readiest and most certain method <strong>of</strong> measuring<br />
time . With astronomy the system <strong>of</strong><br />
<strong>Freemasonry</strong> is intimately connected . From<br />
that science many <strong>of</strong> our most significant<br />
emblems are borrowed. <strong>The</strong> Lodge itself is<br />
a representation <strong>of</strong> the world ; it is adorned<br />
with the images <strong>of</strong> the sun and moon, whose<br />
regularity and precision furnish a lesson <strong>of</strong><br />
wisdom and prudence ; its pillars <strong>of</strong> strength<br />
and establishment have been compared to the<br />
two columns which the ancients placed at the<br />
equinoctial points as supporters <strong>of</strong> the arch<br />
<strong>of</strong> heaven ; the blazing star, which was among<br />
the Egyptians a symbol <strong>of</strong> Anubis, or the dogstar,<br />
whose rising foretold the overflowing <strong>of</strong><br />
the Nile, shines in the East ; while the clouded<br />
canopy is decorated with the beautiful<br />
Pleiades . <strong>The</strong> connection between our Order<br />
and astronomy is still more manifest in the<br />
spurious <strong>Freemasonry</strong> <strong>of</strong> antiquity, where, the<br />
pure principles <strong>of</strong> our system being lost, the<br />
symbolic instruction <strong>of</strong> the heavenly bodies<br />
gave place to the corrupt Sabean worship <strong>of</strong><br />
the sun, and moon, and stars-a worship<br />
whose influences are seen in all the mysteries<br />
<strong>of</strong> Paganism .<br />
Asylum. During the session <strong>of</strong> a Commandery<br />
<strong>of</strong> Knights Templars, a part <strong>of</strong> the<br />
room is called the asylum; the word has hence<br />
been adopted, by the figure synecdoche, to<br />
signify the place <strong>of</strong> meeting <strong>of</strong> a Commandcry.<br />
Asylum for Aged Freemasons . <strong>The</strong><br />
Asylum for Aged and Decayed Freemasons is<br />
a magnificent edifice at Croydon in Surrey,<br />
England. <strong>The</strong> charity was established by<br />
Dr . Crucefix, after sixteen years <strong>of</strong> herculean<br />
toil, such as few men but himself could have<br />
sustained . He did not live to see it in full<br />
operation, but breathed his last at the very<br />
time when the cope-stone was placed on the<br />
building. (See Annuities .)<br />
Atelier. <strong>The</strong> French thus call the place<br />
where the Lodge meets, or the Lodge room .<br />
<strong>The</strong> word signifies a worksho or place where<br />
several workmen are assembled under the<br />
same master . <strong>The</strong> word is applied in French<br />
Masonry not only to the lace <strong>of</strong> meeting <strong>of</strong> a<br />
Lodge, but also to that <strong>of</strong>pa Chapter, Council,<br />
or any other <strong>Masonic</strong> body . Bazot says<br />
(Man . Mason, 65) that atelier is more particularly<br />
applied to the Table-Lodge, or Lodge<br />
when at banquet, but that the word is also<br />
used to designate any reunion <strong>of</strong> the Lodge .<br />
Atheist . One who does not believe in the<br />
existence <strong>of</strong> God. Such a state <strong>of</strong> mind can<br />
only arise from the ignorance <strong>of</strong> stupidity or a<br />
corruption <strong>of</strong> principle, since the whole universe<br />
is filled with the moral and physical<br />
pro<strong>of</strong>s <strong>of</strong> a Creator . He who does not look to<br />
a superior and superintending power as his<br />
maker and his judge, is without that coercive
ATITELSTAN<br />
AUFSEHER 85<br />
principle <strong>of</strong> salutary fear which should prompt<br />
him to do good and to eschew evil, and his<br />
oath can, <strong>of</strong> necessity, be no stronger than his<br />
word . Masons, looking to the dangerous<br />
tendency <strong>of</strong> such a tenet, have wisely discouraged<br />
it, by declaring that no atheist can<br />
be admitted to participate in their Fraternity ;<br />
and the better to carry this law into effect,<br />
every candidate, before passing through an<br />
<strong>of</strong> the ceremonies <strong>of</strong> initiation, is required,<br />
publicly and solemnly, to declare his trust in<br />
God .<br />
Athelstan . <strong>The</strong> grandson <strong>of</strong> the great<br />
Alfred ascended the throne <strong>of</strong> England in<br />
924, and died in 940. <strong>The</strong> Old Constitutions<br />
describe him as a great patron <strong>of</strong> Masonry .<br />
Thus, one <strong>of</strong> them, the Roberts MS ., printed<br />
in 1722, and claiming to be five hundred years<br />
old, says : "He began to build many Abbeys,<br />
Monasteries, and other religious houses, as<br />
also castles and divers Fortresses for defence<br />
<strong>of</strong> his realm. He loved Masons more than<br />
his father; he greatly study'd Geometry, and<br />
sent into many lands for men expert in the<br />
science. He gave them a very large charter<br />
to hold a yearly assembly, and power to correct<br />
<strong>of</strong>fenders in the said science ; and the king<br />
himself caused a General Assembly <strong>of</strong> all<br />
Masons in his realm, at York, and there made<br />
many Masons, and gave them a deep charge<br />
for observation <strong>of</strong> all such articles as belonged<br />
unto Masonry, and delivered them the said<br />
Charter to keep ."<br />
Atholl Masons . <strong>The</strong> "Ancient" Masons<br />
are sometimes called "Atholl" Masons, because<br />
they were presided over by the Third<br />
Duke <strong>of</strong> Atholl as their <strong>Grand</strong> Master from<br />
1771 to 1774, and by the Fourth Duke from<br />
1775 to 1781, and also from 1791 to 1813 .<br />
(See Ancient Masons.)<br />
Atossa. <strong>The</strong> daughter <strong>of</strong> King Cyrus <strong>of</strong><br />
Persia, Queen <strong>of</strong> Cambyses, and afterward <strong>of</strong><br />
Darius Hystaspes, to whom she bore Xerxes .<br />
Referred to in the degree <strong>of</strong> Prince <strong>of</strong> Jerusalem,<br />
the Sixteenth <strong>of</strong> the Scottish Rite .<br />
Attendance . See Absence .<br />
Attouchement. <strong>The</strong> name given by the<br />
French Masons to what the English call the<br />
1<br />
Attributes. <strong>The</strong> collar and jewel appropriate<br />
to an <strong>of</strong>ficer are called his attributes .<br />
<strong>The</strong> working tools and implements <strong>of</strong> Masonry<br />
are also called its attributes . <strong>The</strong> word in<br />
these senses is much more used by French<br />
than by English Masons.<br />
Atwood, Henry C . At one time <strong>of</strong> considerable<br />
notoriety in the <strong>Masonic</strong> history <strong>of</strong><br />
NewYork . He was born in Connecticut about<br />
the beginning <strong>of</strong> the present century, and removed<br />
to the city <strong>of</strong> New York about 1825,<br />
in which year he organized a Lodge for the<br />
purpose <strong>of</strong> introducing the system taught by<br />
Jeremy L . Cross, <strong>of</strong> whom Atwood was a<br />
pupil . This system met with great oppositipn<br />
from some <strong>of</strong> the most distinguished<br />
Masons <strong>of</strong> the State, who favored the ancient<br />
ritual, which had existed before the system <strong>of</strong><br />
Webb had been invented, from whom Cross<br />
received his lectures . Atwood, by great smart-<br />
ness and untiring energy, succeeded in making<br />
the system which he taught eventually popular.<br />
He took great interest in MasonT and<br />
being intellectually clever, although not<br />
learned, he collected a great number <strong>of</strong> admirers,<br />
while the tenacity with which he maintained<br />
his opinions, however unpopular they<br />
might be, secured for him as many enemies .<br />
He was greatly instrumental in establishing,<br />
in 1837, the schismatic body known as the<br />
St . John's <strong>Grand</strong> Lodge, and was its <strong>Grand</strong><br />
Master at the time <strong>of</strong> its union, in 1850, with<br />
the legitimate <strong>Grand</strong> Lodge <strong>of</strong> New York .<br />
Atwood edited a small <strong>Masonic</strong> periodical<br />
called <strong>The</strong> Sentinel, which was remarkable for<br />
the virulent and unmasonic tone <strong>of</strong> its articles .<br />
He was also the author <strong>of</strong> a <strong>Masonic</strong> Monitor<br />
<strong>of</strong> some pretensions. He died in 1860 .<br />
Atys. <strong>The</strong> Mysteries <strong>of</strong> Atys in Phrygia,<br />
and those <strong>of</strong> Cybele his mistress, like their<br />
worship, much resembled those <strong>of</strong> Adonis and<br />
Bacchus, Osiris and Isis . <strong>The</strong>ir Asiatic origin<br />
is universally admitted, and was with great<br />
plausibility claimed by Phrygia, which contested<br />
the palm <strong>of</strong> antiquity with Egypt .<br />
<strong>The</strong>y, more than any other people, mingled<br />
allegory with their religious worship, and were<br />
great inventors <strong>of</strong> fables ; and their sacred traditions<br />
as to Cybele and Atys, whom all admit<br />
to be Phrygian gods, were very various . In<br />
all, as we learn from Julius Firmicus, they<br />
represented by allegory the phenomena <strong>of</strong><br />
nature, and the succession <strong>of</strong> physical facts<br />
under the veil <strong>of</strong> a marvelous history .<br />
<strong>The</strong>ir feasts occurred at the equinoxes,<br />
commencing with lamentation, mourning,<br />
groans, and pitiful cries for the death <strong>of</strong> Atys,<br />
and ending with rejoicings at his restoration<br />
to life .<br />
" Audi, Vide, Tace ." (Hear, see, and be<br />
silent.) A motto frequently found on <strong>Masonic</strong><br />
medals, and <strong>of</strong>ten appropriately used in<br />
<strong>Masonic</strong> documents . It was adopted as its<br />
motto by the United <strong>Grand</strong> Lodge <strong>of</strong> England<br />
at the union between the "Ancients"<br />
and the "Moderns " in 1813.<br />
Auditor. An <strong>of</strong>ficer in the Supreme Council<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite<br />
for the Southern Jurisdiction <strong>of</strong> the United<br />
States. His duty is, with the Committee on Finance,<br />
to examine and report on the accounts <strong>of</strong><br />
the Inspector and other <strong>of</strong>ficers. This duty <strong>of</strong><br />
auditing the accounts <strong>of</strong> the Secretary and<br />
Treasurer is generally entrusted, in <strong>Masonic</strong><br />
bodies, to a special committee appointed for<br />
the purpose . In the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
the accounts are audited annually by a<br />
pr<strong>of</strong>essional auditor, who must be a Master<br />
Mason .<br />
Auditors . <strong>The</strong> first class <strong>of</strong> the secret<br />
system adopted by the Christians in their<br />
early days. <strong>The</strong> second class were Catechumens,<br />
and the third were <strong>The</strong> Faithful .<br />
Aufseher. <strong>The</strong> German name for the<br />
Warden <strong>of</strong> a Lodge. <strong>The</strong> Senior Warden is<br />
called Erste Aufseher, and the Junior Warden,<br />
Zweite Aufseher. <strong>The</strong> word literally<br />
means an overseer. Its <strong>Masonic</strong> application<br />
is technical .
86 AUGER<br />
AUSTRIA<br />
Auger. An implement used as a symbol<br />
in the Ark Mariners Degree .<br />
Augustine, St . See Saint Augustine .<br />
Augustus William, Prince <strong>of</strong> Prussia .<br />
Born in 1722, died in 1758 . Brother <strong>of</strong> Frederick<br />
the Great, and father <strong>of</strong> King Frederick<br />
William II . A member <strong>of</strong> Lodge "Drei<br />
Weltkugeln " Berlin .<br />
Aum . A mystic syllable among the Hindus,<br />
signifying the Supreme God <strong>of</strong> Gods,<br />
which the Brahmans, from its awful and sacred<br />
meaning, hesitate to pronounce aloud,<br />
and in doing so place one <strong>of</strong> their hands before<br />
the mouth so as to deaden the sound .<br />
This triliteral name <strong>of</strong> God, which is as sacred<br />
among the Hindus as the Tetragrammatain<br />
is among the Jews is composed <strong>of</strong> three Sanskrit<br />
letters, souncfing AUM . <strong>The</strong> first letter,<br />
A, stands for the Creator ; the second, U, for<br />
the Preserver ; and the third, M, for the Destroyer,<br />
or Brahma, Vishnu, and Siva . Benfey,<br />
in his Sanskrit-English Dictionary, defines the<br />
word as "a particle <strong>of</strong> reminiscence " ; and<br />
this may explain the Brahmanical saying,<br />
that a Brahman beginning or ending the reading<br />
<strong>of</strong> a part <strong>of</strong> the Veda or Sacred Books,<br />
must always pronounce, to himself, the syllable<br />
AUM ; for unless that syllable precede, his<br />
learning will slip away from him, and unless<br />
it follow, nothing will be long retained . An<br />
old passage in the Parana says, "All the rites<br />
ordained in the Vedas, the sacrifices to fire,<br />
and all sacred purifications, shall pass away,<br />
but the word AUM shall never pass away, for<br />
it is the symbol <strong>of</strong> the Lord <strong>of</strong> all things ."<br />
<strong>The</strong> word has been indifferently spelled, O'M,<br />
AOM, and AUM ; but the last is evidently the<br />
most proper, as the second letter is 00 = U<br />
in the Sanskrit alphabet .<br />
Aumont . Said to have been the successor<br />
<strong>of</strong> Molay as <strong>Grand</strong> Master, and hence called<br />
the Restorer <strong>of</strong> the Order <strong>of</strong> the Templars .<br />
<strong>The</strong>re is a tradition, altogether fabulous, however,<br />
which states that he, with seven other<br />
Templars, fled, after the dissolution <strong>of</strong> the<br />
Order, into Scotland, disguised as Operative<br />
Masons, and there secretly and under another<br />
name founded a new Order ; and to preserve<br />
as much as possible the ancient name <strong>of</strong> Templars,<br />
as well as to retain the remembrance<br />
<strong>of</strong> the clothing <strong>of</strong> Masons, in which disguise<br />
they had fled, they chose the name <strong>of</strong> Freemasons,<br />
and thus founded <strong>Freemasonry</strong> .<br />
<strong>The</strong> society thus formed, instead <strong>of</strong> conquering<br />
or rebuilding the Temple <strong>of</strong> Jerusalem, was to<br />
erect symbolical temples. This is one <strong>of</strong> the<br />
forms <strong>of</strong> the Templar theory <strong>of</strong> the origin <strong>of</strong><br />
<strong>Freemasonry</strong> .<br />
Aurora . In Hebrew the light is called Aur,<br />
and in its dual capacity Aurim . Hence Urim,<br />
lights-as, Thme, Thummim perfections .<br />
Ra is the sun, the symbolic god <strong>of</strong> the Egyptians,<br />
and Ouro, royalty. Hence we have<br />
Aur, Ouro, Ra, which is the double symbolic<br />
capacity <strong>of</strong> "Light ." Referring to the Urim<br />
and Thummim, Re is physical and intellectual<br />
light, while Thme is the divinity <strong>of</strong> truth<br />
and justice .<br />
Aurora is the color <strong>of</strong> the baldrio worn by<br />
the brethren in the Sixteenth De <strong>of</strong> the<br />
Scottish Rite, which in the legend is ee said to<br />
have been presented by King Darius to the<br />
captive Zerubbabel on presentation <strong>of</strong> his<br />
liberty, and that <strong>of</strong> all his people, who had<br />
been slaves in Babylon for seventy years .<br />
Auserwahlten. German for Elu or Elect .<br />
Austin . See Saint Augustine.<br />
Australasia . <strong>The</strong> first <strong>Masonic</strong> Lodge<br />
in this region was held in 1803 at Sydney,<br />
but was suppressed by the Governor, and it<br />
was not until the year 1820 that the parent<br />
Lodge <strong>of</strong> Australasia was warranted to meet<br />
at Sydney by the <strong>Grand</strong> Lodge <strong>of</strong> Ireland ; it<br />
is now No . 1 on the New South Wales register<br />
and named the "Australian Social Mother<br />
Lodge." After that many Lodges were warranted<br />
under the three Constitutions <strong>of</strong> England,<br />
Scotland and Ireland, out <strong>of</strong> which in<br />
course <strong>of</strong> time no less than six independent<br />
<strong>Grand</strong> Lodges have been formed, viz ., South<br />
Australia (founded in 1884), New South Wales<br />
(1888), Victoria (1889), Tasmania (1890),<br />
New Zealand (1890), and Western Australia<br />
(1900) . [E . L. H .1<br />
Austria. <strong>Freemasonry</strong> was introduced<br />
into Austria in 1742, by the establishment at<br />
Vienna <strong>of</strong> the Lodge <strong>of</strong> the Three Cannons .<br />
But it was broken up by the government in<br />
the following year, and thirty <strong>of</strong> its members<br />
were imprisoned for having met in contempt<br />
<strong>of</strong> the authorities . Maria <strong>The</strong>resa was an<br />
enemy <strong>of</strong> the Institution, and prohibited it in<br />
1764 . Lodges, however, continued to meet<br />
secretly in Vienna and Prague . In 1780,<br />
Joseph II . ascended the throne, and under his<br />
liberal administration <strong>Freemasonry</strong>, if not<br />
actually encouraged, was at least tolerated,<br />
and many new Lodges were established in<br />
Austria, Hungary, Bohemia, and Tram l-<br />
vania, under the authority <strong>of</strong> the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Germany, in Berlin . Delegates from these<br />
Lodges met at Vienna in 1784, and organized<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Austria, electing the<br />
Count <strong>of</strong> Dietrichstein, <strong>Grand</strong> Master . <strong>The</strong><br />
attempt <strong>of</strong> the <strong>Grand</strong> Lodge at Berlin to make<br />
this a Provincial <strong>Grand</strong> Lodge was successful<br />
for only a short time, and in 1785 the <strong>Grand</strong><br />
Lodge <strong>of</strong> Austria again proclaimed its independence.<br />
During the reign <strong>of</strong> Joseph II ., Austrian<br />
Masonry was prosperous. Notwithstanding<br />
the efforts <strong>of</strong> its enemies, the monarch could<br />
never be persuaded to prohibit it . But in<br />
1785 he was induced to issue instructions b<br />
which the number <strong>of</strong> the Lodges was reduce<br />
so that not more than three were permitted to<br />
exist in each city ; and he ordered that a list<br />
<strong>of</strong> the members and a note <strong>of</strong> the times <strong>of</strong><br />
meeting <strong>of</strong> each Lodge should be annually delivered<br />
to the magistrates .<br />
Joseph died in 1790, and Leopold II . expressed<br />
himself as not unfriendly to the Fraternity,<br />
but his successor in 1792, Francis II .,<br />
yielded to the machinations <strong>of</strong> the anti-Masons,<br />
and dissolved the Lodges . In 1801 he<br />
issued a decree which forbade the employment<br />
<strong>of</strong> anyone in the public service who was<br />
attached to any secret society . Masonry is
AUTHENTIC<br />
AZAZEL $7<br />
in operation in Austria, as it is in most non-<br />
<strong>Masonic</strong> countries, but not in any public form<br />
as in other countries . <strong>The</strong> Catholics do not<br />
so persistently persecute it as they once did<br />
through royal sanction .<br />
Authentic. Formerly, in the science <strong>of</strong><br />
Diplomatics, ancient manuscripts were<br />
termed authentic when they were originals,<br />
and in opposition to copies . But in modern<br />
times the acceptation <strong>of</strong> the word has been<br />
enlarged, and it is now applied to instruments<br />
which, although they may be copies, bear the<br />
evidence <strong>of</strong> having been executed by proper<br />
authority . So <strong>of</strong> the old records <strong>of</strong> Masonry,<br />
the originals <strong>of</strong> many have been lost, or at<br />
least have not yet been found . Yet the copies,<br />
if they can be traced to unsuspected<br />
sources within the body <strong>of</strong> the Craft and show<br />
the internal marks <strong>of</strong> historical accuracy, are<br />
to be reckoned as authentic . But if their<br />
origin is altogether unknown, and their statements<br />
or style conflict with the known character<br />
<strong>of</strong> the Order at their assumed date, their<br />
authenticity is to be doubted or denied .<br />
Authenticity <strong>of</strong> the Scriptures. A belief<br />
in the authenticity <strong>of</strong> the Scriptures <strong>of</strong> the<br />
Old and New Testament as a religious qualification<br />
<strong>of</strong> initiation does not constitute one<br />
<strong>of</strong> the laws <strong>of</strong> Masonry, for such a regulation<br />
would destroy the universality <strong>of</strong> the Institution,<br />
and under its action none but Christians<br />
could become eligible for admission. But in<br />
1856 the <strong>Grand</strong> Lodge <strong>of</strong> Ohio declared "that<br />
a distinct avowal <strong>of</strong> a belief in the Divine authorit<br />
<strong>of</strong> the Holy Scriptures should be req<br />
<strong>of</strong> every one who is admitted to the<br />
privileges <strong>of</strong> Masonry, and that a denial <strong>of</strong><br />
the same is an <strong>of</strong>fence against the Institution,<br />
calling for exemplary discipline ." It is hardly<br />
necessary to say that the enunciation <strong>of</strong> this<br />
principle met with the almost universal condemnation<br />
<strong>of</strong> the <strong>Grand</strong> Lodges and <strong>Masonic</strong><br />
jurists <strong>of</strong> this country . <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong><br />
Ohio subsequently re aled the r ulation .<br />
In 1857, the <strong>Grand</strong> Loge <strong>of</strong> Texas opted a<br />
similar resolution; but the general sense <strong>of</strong><br />
the Fraternity has rejected sII religious tests<br />
except a belief in God .<br />
Autopsy. (Greek, a"fa, a seeing with,<br />
one's own eyes .) <strong>The</strong> complete communication<br />
<strong>of</strong> the secrets in the Ancient Mysteries,<br />
when the aspirant was admitted into the sacellum,<br />
or most sacred place, and was invested<br />
by the hierophant with all the aporrheta, or<br />
sacred things which constituted the perfect<br />
knowledge <strong>of</strong> the initiate . A similar ceremony<br />
in <strong>Freemasonry</strong> is called the Rite <strong>of</strong><br />
Intrusting . (See Mysteries .)<br />
Auxiliary Degrees . According to Oliver<br />
(Landm .t ii., 345), the Supreme Council <strong>of</strong><br />
France, m addition to the thirty-three regular<br />
degrees <strong>of</strong> the Rite, confers six others, which<br />
he calls "Auxiliary Degrees ." <strong>The</strong>y are, 1 .<br />
Btu de Perignan . 2 . Petit Architg.cte . 3 .<br />
<strong>Grand</strong> Architectee or Compagnon Ecossais .<br />
4. Maitre Ecossais. 5. Knight <strong>of</strong> the East .<br />
6. Knight Rose Croix .<br />
Avenue. Forming avenue is a ceremony<br />
sometimes practised in the lower degrees,<br />
but more generally in the higher ones, on certain<br />
occasions <strong>of</strong> paying honors to superior<br />
<strong>of</strong>ficers. <strong>The</strong> brethren form in two ranks<br />
facing each other . If the degree is one in<br />
which swords are used, these are drawn and<br />
elevated, being crossed each with the opposite<br />
sword. <strong>The</strong> swords thus crossed constitute<br />
what is called "the arch <strong>of</strong> steel ." <strong>The</strong><br />
person to whom honor is to be paid passes<br />
between the opposite ranks and under the arch<br />
<strong>of</strong> steel.<br />
Avignon, Illuminati <strong>of</strong>. (Illumines<br />
d'Avignon .) A rite instituted by Pernetti at<br />
Avignon, in France, in 1770, and transferred<br />
in the year 1778 to Montpellier, under the<br />
name <strong>of</strong> the Academy <strong>of</strong> True Masons . <strong>The</strong><br />
Academy <strong>of</strong> Avignon consisted <strong>of</strong> only four<br />
degrees, the three <strong>of</strong> syrpbolic or St. John's<br />
Masonry, and a fourth called the True Mason,<br />
which was made up <strong>of</strong> instructions, Hermetical<br />
and Swedenborgian. (See Pernetti .)<br />
Avouehment . See Vouching .<br />
Award . In law, the judgment pronounced<br />
by one or more arbitrators, at the request <strong>of</strong><br />
two parties who are at variance. "If any<br />
complaint be brought," say the Charges published<br />
by Anderson, "the brother found guilty<br />
shall stand to the award and determination<br />
<strong>of</strong> the Lodge." (Constitutions, ed. 1723, p .<br />
54.)<br />
Ayes and Noes. It is not according to<br />
<strong>Masonic</strong> usage to call for the ayes and noes on<br />
any question pending before a Lodge. By a<br />
show <strong>of</strong> hands is the old and usual custom.<br />
Aynon. Aynon, Agnon, Ajuon, and Dyon<br />
are all used in the old manuscript Constitutions<br />
for one whom they call the son <strong>of</strong> the<br />
King <strong>of</strong> Tyre, but it is evidently meant for<br />
Hiram Abif . Each <strong>of</strong> these words is most<br />
probably a corruption <strong>of</strong> the Hebrew Adon or<br />
Lord so that the reference would clearly be<br />
to Adon Hiram or Adoniram, with whom<br />
Hiram was <strong>of</strong>ten confounded ; a confusion to<br />
be found in later times in the Adonbiramite<br />
Rite.<br />
Azarlah . <strong>The</strong> old French rituals have<br />
Azarias. A name in the high degrees signifying<br />
Helped <strong>of</strong> God .<br />
Azazel. "Scapegoat," the "demon <strong>of</strong> dry<br />
places ." Translated by others to be the fallen<br />
angel mentioned in the Book <strong>of</strong> Enoch, and<br />
identical with Sammael, the Angel <strong>of</strong> Death .<br />
Symmachus says, " the goat that departs " ;<br />
Josephus, "the averter <strong>of</strong> ills," "caper emissarius."<br />
Two he-goats, in all respects alike and equal,<br />
were brought forward for the day <strong>of</strong> atonement.<br />
<strong>The</strong> urn was shaken and two lots<br />
cast ; one was "For the Name," and the<br />
other "For Azazel ." A scarlet tongue-shaped<br />
piece <strong>of</strong> wood was twisted on the head <strong>of</strong> the<br />
goat to be sent away, and he was placed before<br />
the gate and delivered to his conductor .<br />
<strong>The</strong> high priest, placing his two hands on the<br />
goat, made confession for the people, and pronounced<br />
THE NAME clearly, which the people<br />
hearing, they knelt and worshiped, and fell<br />
on their faces and said, "Blessed be the Name .<br />
<strong>The</strong> Honor <strong>of</strong> His kingdom forever and ever ."
88 AZRAEL<br />
BABEL<br />
<strong>The</strong> goat was then led forth to the mountainside<br />
and rolled down to death .<br />
Longfellow's exquisite poem Azrael .)<br />
time for death was come . (See Henry W.<br />
Azrael . (Heb ., help <strong>of</strong> God .) In the Jewish<br />
and the Mohammedan mythology, the writings, it is alleged, has been discovered by<br />
Aztec Writings. <strong>The</strong> key to the Aztec<br />
name <strong>of</strong> the angel who watches over the dying Rev . Father Damago Soto, <strong>of</strong> Concordia,Vera<br />
and separates the soul from the body . Prior Cruz .<br />
to the intercession <strong>of</strong> Mohammed, Azrael inflicted<br />
the death-penalty visibly, by striking Cerulean. <strong>The</strong> appropriate color <strong>of</strong> the sym-<br />
Azure . <strong>The</strong> clear, blue color <strong>of</strong> the sky .<br />
down before the eyes <strong>of</strong> the living those whose bolic degrees sometimes termed Blue Degrees .<br />
B. (n, Beth .) A labial consonant standing<br />
second in most alphabets, and in the<br />
Hebrew or Phoenician signifies house, probably<br />
from its form <strong>of</strong> a tent or house, thus :<br />
n<br />
B<br />
and finally the Hebrew n, having the numerical<br />
value two . When united with the<br />
leading letter <strong>of</strong> the alphabet, n$, it signifies<br />
Ab, Father, Master, or the one in authority,<br />
as applied to Hiram the Architect . This is<br />
the root <strong>of</strong> Baal. <strong>The</strong> Hebrew name <strong>of</strong> the<br />
Deity connected with this letter is 11t1D, Bakhur<br />
.<br />
Baal. Hebrew, ~y1 He was the chief<br />
divinity among the Phcenicians, the Canaanites<br />
and the Babylonians . <strong>The</strong> word signifies<br />
in Hebrew lord or master . It was among the<br />
Orientalists a comprehensive term, denoting<br />
divinity <strong>of</strong> any kind without reference to class<br />
or to sex . <strong>The</strong> Sabaists understood Baal as<br />
the sun, and Baalim, in the plural, were the<br />
sun, moon, and stars, "the host <strong>of</strong> heaven ."<br />
Whenever the Israelites made one <strong>of</strong> their<br />
almost periodical deflections to idolatry, Baal<br />
seems to have been the favorite idol to whose<br />
worship they addicted themselves . Hence<br />
he became the especial object <strong>of</strong> denunciation<br />
with the prophets . Thus, in 1 Kings (xviii .),<br />
we see Elija showing, by practical demonstration,<br />
the difference between Baal and Jehovah.<br />
<strong>The</strong> idolaters, at his instigation,<br />
called on Baal, as their sun-god, to light the<br />
sacrificial fire, from morning until noon, because<br />
at noon he had acquired his greatest<br />
intensity . And after noon no fire having<br />
been kindled on the altar, they began to cry<br />
aloud, and to cut themselves in token <strong>of</strong> mortification,<br />
because as the sun descended there<br />
was no hope <strong>of</strong> his help . But Elijah, depending<br />
on Jehovah, made his sacrifice toward<br />
sunset, to show the greatest contrast between<br />
Baal and the true God . And when the people<br />
saw the fire come down and consume the <strong>of</strong>fering,<br />
they acknowledged the weakness <strong>of</strong> their<br />
idol, and falling on their faces cried out, Jehovah<br />
hu hahelohim-" Jehovah, he is the God ."<br />
And Hosea afterward promises the people<br />
that they shall abandon their idolatry, and<br />
that he would take away from them the Shemoth<br />
hahbaalim, the names <strong>of</strong> the Baalim, so<br />
that they should be no more remembered by<br />
their names, and the people should in that<br />
day "know Jehovah."<br />
Hence we see that there was an evident antagonism<br />
in the orthodox Hebrew mind between<br />
Jehovah and Baal . <strong>The</strong> latter was,<br />
however, worshiped by the Jews, whenever<br />
they became heterodox, and by all the Oriental<br />
or Shemitic nations as a supreme divinity,<br />
representing the sun in some <strong>of</strong> his modifications<br />
as the ruler <strong>of</strong> the day . In Tyre, Baal<br />
was the sun, and Ashtaroth, the moon . Baalpeor,<br />
the lord <strong>of</strong> priapism, was the sun represented<br />
as the generative principle <strong>of</strong> nature,<br />
and identical with the phallus <strong>of</strong> other religions<br />
. Baal-gad was the lord <strong>of</strong> the multitude<br />
(<strong>of</strong> stars) that is, the sun as the chief <strong>of</strong><br />
the heavenly host . In brief, Baal seems to<br />
have been wherever his cultus was established,<br />
a development or form <strong>of</strong> the old sun worship .<br />
Babel . In Hebrew, ~7] • which the writer<br />
<strong>of</strong> Genesis connects with 5 i7Z, balal, "to confound,"<br />
in reference to the confusion <strong>of</strong><br />
tongues ; but the true derivation is probably<br />
from BAB-EL, the "gate <strong>of</strong> El" or the "gate <strong>of</strong><br />
God," because perhaps a temple was the first<br />
building raised by the primitive nomads .<br />
It is the name <strong>of</strong> that celebrated tower attempted<br />
to be built on the plains <strong>of</strong> Shinar,<br />
A.M . 1775, about one hundred and forty<br />
years. after the deluge which tower, Scripture<br />
nforms us, was c6troyed by a special<br />
interposition <strong>of</strong> the Almighty . <strong>The</strong> Noachite<br />
Masons date the commencement <strong>of</strong><br />
their Order from this destruction, and much<br />
traditionary information on this subject is preserved<br />
in the degree <strong>of</strong> "Patriarch Noachite ."<br />
At Babel, Oliver says that what has been<br />
called Spurious <strong>Freemasonry</strong> took its origin .<br />
That is to say, the people there abandoned the<br />
worship <strong>of</strong> the true God, and by their dispersion<br />
lost all knowledge <strong>of</strong> his existence, and <strong>of</strong>
BABYLON<br />
BACON 89<br />
the principles <strong>of</strong> truth upon which Masonry<br />
is founded . Hence it is that the rituals speak<br />
<strong>of</strong> the l<strong>of</strong>ty tower <strong>of</strong> Babel as the place where<br />
language was confounded and Masonry lost .<br />
This is the theory first advanced by Anderson<br />
in his Constitutions, and subsequently<br />
developed more extensively by Dr . Oliver in<br />
all his works, but especially in his Landmarks .<br />
As history, the doctrine is <strong>of</strong> no value, for it<br />
wants the element <strong>of</strong> authenticity . But in a<br />
symbolic point <strong>of</strong> view it is highly suggestive .<br />
If the tower <strong>of</strong> Babel represents the pr<strong>of</strong>ane<br />
world <strong>of</strong> ignorance and darkness, and the<br />
threshing-floor <strong>of</strong> Ornan the Jebusite is the<br />
symbol <strong>of</strong> <strong>Freemasonry</strong>, because the Solomonic<br />
Temple, <strong>of</strong> which it was the site, is the<br />
prototype <strong>of</strong> the spiritual temple which Masons<br />
are erecting, then we can readily understand<br />
how Masonry and the true use <strong>of</strong> language<br />
is lost in one and recovered in the other,<br />
and how the progress <strong>of</strong> the candidate in his<br />
initiation may properly be compared to the<br />
progress <strong>of</strong> truth from the confusion and ignorance<br />
<strong>of</strong> the Babel builders to the perfection<br />
and illumination <strong>of</strong> the temple builders, which<br />
temple builders all Freemasons are . And<br />
so, when in the ritual the neophyte, being asked<br />
"whence he comes and whither is he travelling,"<br />
replies, "from the l<strong>of</strong>ty tower <strong>of</strong> Babel,<br />
where language was confounded and Masonry<br />
lost, to the threshing-floor <strong>of</strong> Ornan the Jebusite,<br />
where language was restored and Masonry<br />
found," the questions and answers<br />
become intelligible from this symbolic point<br />
<strong>of</strong> view. (See Ornan .)<br />
Babylon . <strong>The</strong> ancient capital <strong>of</strong> Chaldea,<br />
situated on both sides <strong>of</strong> the Euphrates, and<br />
once the most magnificent city <strong>of</strong> the ancient<br />
world. It was here that, upon the destruction<br />
<strong>of</strong> Solomon's Temple by Nebuchadnezzar in<br />
the year <strong>of</strong> the world 3394, the Jews <strong>of</strong> the<br />
tribes <strong>of</strong> Judah and Benjamin, who were the<br />
inhabitants <strong>of</strong> Jerusalem, were conveyed and<br />
detained in captivity for seventy-two years,<br />
until Cyrus, King <strong>of</strong> Persia, issued a decree for<br />
restoring them, and permitting them to rebuild<br />
their temple, under the superintendence<br />
<strong>of</strong> Zerubbabel, the Prince <strong>of</strong> the Captivity,<br />
and with the assistance <strong>of</strong> Joshua the High<br />
Priest and Haggai the Scribe .<br />
Babylon the Great, as the prophet Daniel<br />
calls it, was situated four hundred and seventyfive<br />
miles in a nearly due east direction from<br />
Jerusalem . It stood in the midst <strong>of</strong> a large<br />
and fertile plain on each side <strong>of</strong> the river<br />
Euphrates, which ran through it from north to<br />
south . It was surrounded with walls which<br />
were eighty-seven feet thick, three hundred<br />
and fifty in height, and sixty miles in compass .<br />
<strong>The</strong>se were all built <strong>of</strong> large bricks cemented<br />
together with bitumen. Exterior to the walls<br />
was a wide and deep trench lined with the<br />
same material . Twenty-five gates on each<br />
side, made <strong>of</strong> solid brass, gave admission to<br />
the city. From each <strong>of</strong> these gates proceeded<br />
a wide street fifteen miles in length, and the<br />
whole was separated by means <strong>of</strong> other smaller<br />
divisions, and contained six hundred and seventy-six<br />
squares, each <strong>of</strong> which was two miles<br />
and a quarter in circumference. Two hundred<br />
and fifty towers placed upon the walls<br />
afforded the means <strong>of</strong> additional strength<br />
and protection . Within this immense circuit<br />
were to be found palaces and temples and<br />
other edifices <strong>of</strong> the utmost magnificence,<br />
which have caused the wealth, the luxury, and<br />
splendor <strong>of</strong> Babylon to become the favorite<br />
theme <strong>of</strong> the historians <strong>of</strong> antiquity, and<br />
which compelled the prophet Isaiah, even<br />
while denouncing its downfall, to speak <strong>of</strong> it<br />
as "the glory <strong>of</strong> kingdoms, the beauty <strong>of</strong> the<br />
Chaldees' excellency ."<br />
Babylon, which, at the time <strong>of</strong> the destruction<br />
<strong>of</strong> the Temple <strong>of</strong> Jerusalem, constituted a<br />
part <strong>of</strong> the Chaldean empire, was subsequently<br />
taken, s .c. 538, after a siege <strong>of</strong> two years, by<br />
Cyrus, King <strong>of</strong> Persia .<br />
Babylon, Red Cross <strong>of</strong>. Another name<br />
for the degree <strong>of</strong> Babylonish Pass, which see.<br />
Babylonish Captivity . See Captivity .<br />
Babylonish Pass . A degree given in<br />
Scotland by the authority <strong>of</strong> the <strong>Grand</strong> Royal<br />
Arch Chapter. It is also called the Red Cross<br />
<strong>of</strong> Babylon, and is almost identical with the<br />
Companion <strong>of</strong> the Red Cross conferred in<br />
Commanderies <strong>of</strong> Knights Templar in America<br />
as a preparatory degree .<br />
Back . <strong>Freemasonry</strong>, borrowing its symbols<br />
from every source, has not neglected to<br />
make a selection <strong>of</strong> certain parts <strong>of</strong> the human<br />
body. From the back an important lesson<br />
is derived, which is fittingly developed in the<br />
Third Degree. Hence, in reference to this<br />
symbolism, Oliver says : "It is a duty incumbent<br />
on every Mason to support a brother's<br />
character in his absence equally as though he<br />
were present ; not to revile him behind his back,<br />
nor suffer it to be done by others, without<br />
using every necessary attempt to prevent it ."<br />
And Hutchinson, referring to the same symbolic<br />
ceremony, says : "<strong>The</strong> most material<br />
part <strong>of</strong> that brotherly love which should subsist<br />
among us Masons is that <strong>of</strong> speaking well<br />
<strong>of</strong> each other to the world ; more especially it<br />
is expected <strong>of</strong> every member <strong>of</strong> this Fraternity<br />
that he should not traduce his brother .<br />
Calumny and slander are detestable crimes<br />
against society . Nothing can be viler than to<br />
traduce a man behind his back ; it is like the<br />
villainy <strong>of</strong> an assassin who has not virtue<br />
enough to give his adversary the means <strong>of</strong><br />
self-defence, but, lurking in darkness, stabs<br />
him whilst he is unarmed and unsuspicious <strong>of</strong><br />
an enemy." (Spirit <strong>of</strong> Masonry, p . 205.)<br />
(See Points <strong>of</strong> Fellowship .)<br />
Bacon, Francis. Baron <strong>of</strong> Verulam, commonly<br />
called Lord Bacon . Nicolai thinks<br />
that a great impulse was exercised upon the<br />
early history <strong>of</strong> <strong>Freemasonry</strong> by the New<br />
Atlantis <strong>of</strong> Lord Bacon . In this learned romance<br />
Bacon supposes that a vessel lands on<br />
an unknown island, called Bensalem, over<br />
which a certain King Solomon reigned in days<br />
<strong>of</strong> yore . This king had a large establishment,<br />
which was called the House <strong>of</strong> Solomon, or<br />
the college <strong>of</strong> the workmen <strong>of</strong> six days, namely,<br />
the days <strong>of</strong> the creation . He afterward describes<br />
the immense apparatus which was
00 BACON<br />
BACULUS<br />
there emplo in physical researches . <strong>The</strong>re<br />
were, says e, deep grottoes and towers for<br />
the successful observation <strong>of</strong> certain phenomena<br />
<strong>of</strong> nature ; artificial mineral waters ; large<br />
buildings, in which meteors, the wind, thunder,<br />
and rain were imitated ; extensive botanic gardens<br />
; entire fields, in which all kinds <strong>of</strong><br />
animals were collected, for the study <strong>of</strong> their<br />
instincts and habits ; houses filled with all the<br />
wonders <strong>of</strong> nature and art ; a great number <strong>of</strong><br />
learned men, each <strong>of</strong> whom, in his own country,<br />
had the direction <strong>of</strong> these things ; they made<br />
journeys and observations ; they wrote, they<br />
collected, they determined results, and deliberated<br />
together as to what was proper to<br />
be published and what concealed .<br />
This romance became at once very popular,<br />
and everybody's attention was attracted by<br />
the allegory <strong>of</strong> the House <strong>of</strong> Solomon . But<br />
it also contributed to spread Bacon's views on<br />
experimental knowledge, and led afterward<br />
to the institution <strong>of</strong> the Royal Society, to<br />
which Nicolai attributes a common object<br />
with that <strong>of</strong> the Society <strong>of</strong> Freemasons,<br />
established he says, about the same time, the<br />
difference being only that one was esoteric<br />
and the other exoteric in its instructions .<br />
But the more immediate effect <strong>of</strong> the romance<br />
<strong>of</strong> Bacon was the institution <strong>of</strong> the Society<br />
<strong>of</strong> Astrologers, <strong>of</strong> which Elias Ashmole was a<br />
leading member. Of this society Nicolai, in<br />
his work on the Origin and History <strong>of</strong> Rosicrucianism<br />
and <strong>Freemasonry</strong>, says :<br />
"Its object was to build the House <strong>of</strong><br />
Solomon, <strong>of</strong> the New Atlantis, in the literal<br />
sense, but the establishment was to remain as<br />
secret as the island <strong>of</strong> Bensalem-that is to<br />
say, they were to be engaged in the study <strong>of</strong><br />
nature-but the instruction <strong>of</strong> its principles<br />
was to remain in the society in an esoteric<br />
form. <strong>The</strong>se philosophers presented their<br />
idea in a strictly allegorical method . First,<br />
there were the ancient columns <strong>of</strong> Hermes, by<br />
which lamblichus pretended that he had enlightened<br />
all the doubts <strong>of</strong> Porphyry . You<br />
then mounted, by several steps, to a chequered<br />
floor, divided into four regions, to denote the<br />
four superior sciences ; after which came the<br />
types <strong>of</strong> the six days' work, which expressed<br />
the object <strong>of</strong> the society, and which were the<br />
same as those found on an engraved stone in<br />
my possession. <strong>The</strong> sense <strong>of</strong> all which was<br />
this : God created the world, and preserves it<br />
by fixed principles, full <strong>of</strong> wisdom- he who<br />
seeks to know these principles-tLat is to<br />
say the interior <strong>of</strong> nature-approximates to<br />
God, and he who thus approximates to God<br />
obtains from his grace the power <strong>of</strong> commanding<br />
nature ."<br />
This society, he adds met at Masons' Hall<br />
in Basinghall Street, because many <strong>of</strong> its<br />
members were also members <strong>of</strong> the Masons'<br />
Company, into which they all afterward<br />
entered and assumed the name <strong>of</strong> Free and<br />
Accepted Masons, and thus he traces the origin<br />
<strong>of</strong> the Order to the New Atlantis and the<br />
House <strong>of</strong> Solomon <strong>of</strong> Lord Bacon . It is only<br />
a theory, but it seems to throw some light<br />
on that long process <strong>of</strong> incubation which<br />
terminated at last, in 1717, in the production<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Fnglgnd. <strong>The</strong> connection<br />
<strong>of</strong> Ashmole with the Masons is a<br />
singular one, and has led to some controversy .<br />
<strong>The</strong> views <strong>of</strong> Nicolai, if not altogether correct,<br />
may suggest the possibility <strong>of</strong> an explanation .<br />
Certain it is that the eminent astrologers <strong>of</strong><br />
England, as we learn from Ashmole's Diary,<br />
were on terms <strong>of</strong> intimacy with the Masons<br />
in the seventeenth century, and that many<br />
Fellows <strong>of</strong> the Royal Society were also prominent<br />
members <strong>of</strong> the early <strong>Grand</strong> Lodge <strong>of</strong><br />
England which was established in 1717 .<br />
Bacon, Roger . An English monk who<br />
made wonderful discoveries in many sciences .<br />
He was born in Ilchester in 1214, educated at<br />
Oxford and Paris, and entered the Franciscan<br />
Order in his twenty-fifth year. He explored<br />
the secrets <strong>of</strong> nature, and made many discoveries,<br />
the application <strong>of</strong> which was looked<br />
upon as magic. He denounced the ignorance<br />
and immorality <strong>of</strong> the clergy, resulting in<br />
accusations, through revenge, and final imprisonment<br />
. He was noted as a Rosicrucian .<br />
Died in 1292 .<br />
Baculus . <strong>The</strong> staff <strong>of</strong> <strong>of</strong>fice borne by the<br />
<strong>Grand</strong> Master <strong>of</strong> the Templars . In ecclesiology,<br />
baculus is the name given to the<br />
pastoral staff carried by a bishop or an abbot<br />
as the ensign <strong>of</strong> his dignity and authority .<br />
In pure Latinity, baculus means a long stick<br />
or staff, which was commonly carried by<br />
travelers, by shepherds, or by infirm and<br />
aged persons, and afterward from affectation,<br />
by the Greek philosophers In early<br />
times, this staff, made a little longer, was<br />
carried by kings and persons in authority, as<br />
a mark <strong>of</strong> distinction, and was thus the origin<br />
<strong>of</strong> the royal scepter . <strong>The</strong> Christian church,<br />
borrowing many <strong>of</strong> its usages from antiquity,<br />
and alluding also, it is said, to the sacerdotal<br />
power which Christ conferred when he sent<br />
the apostles to preach, commanding them to<br />
take with them staves, adopted the pastoral<br />
staff, to be borne by a bishop, as symbolical<br />
<strong>of</strong> his power to inflict pastoral correction ; and<br />
Durandus says, "By the pastoral staff is likewise<br />
understood the authority <strong>of</strong> doctrine .<br />
For by it the infirm are supported, the wavering<br />
are confirmed, those going astray are<br />
drawn to repentance." Catalin also says<br />
that "the baculus, or episcopal staff is an<br />
ensign not only <strong>of</strong> honor, but also <strong>of</strong> dignity,<br />
power, and pastoral jurisdiction."<br />
Honorius, a writer <strong>of</strong> the twelfth century,<br />
in his treatise De Gemma Animas, gives to<br />
this pastoral staff the names both <strong>of</strong> baculus<br />
and virga. Thus he says, "Bishops bear the<br />
staff (baculum), that by their teaching they<br />
may strengthen the weak in their faith ; and<br />
they carry the rod (virgam), that by their power<br />
they may correct the unruly ." And this is<br />
strikingly similar to the language used by St .<br />
Bernard in the Rule which he drew up for the<br />
government <strong>of</strong> the Templars. In Artxviii<br />
he says, "<strong>The</strong> Master ought to hold the- stag<br />
and the rod (baculum et virgam) in his hand,<br />
that is to say, the staff (baculum), that he may<br />
support the infirmities <strong>of</strong> the weak, and the
BACULUS<br />
BADGE 91<br />
rod (virgam), that he may with the seal <strong>of</strong> reo.<br />
titude strike down the vices <strong>of</strong> delinquents ."<br />
<strong>The</strong> transmission <strong>of</strong> episcopal ensigns from<br />
bishops to the heads <strong>of</strong> ecclesiastical associa .<br />
tions was not difficult in the Middle Ages ; and<br />
hence it afterward became one <strong>of</strong> the insignia<br />
<strong>of</strong> abbots, and the heads <strong>of</strong> confraternities connected<br />
with the Church, as a token <strong>of</strong> the possession<br />
<strong>of</strong> powers <strong>of</strong> ecclesiastical jurisdiction .<br />
Now, as the Papal bull, Omne datum Optimum,<br />
invested the <strong>Grand</strong> Master <strong>of</strong> the<br />
Templars with almost episcopal jurisdiction<br />
over the priests <strong>of</strong> his Order, he bore the<br />
baculus, or pastoral staff, as a mark <strong>of</strong> that<br />
jurisdiction, and thus it became a part <strong>of</strong> the<br />
<strong>Grand</strong> Master's insignia <strong>of</strong> <strong>of</strong>fice .<br />
<strong>The</strong> baculus <strong>of</strong> the bishop, the abbot, and<br />
the confraternities was not precisely the same<br />
in form. <strong>The</strong> earliest episcopal staff terminated<br />
in a globular knob, or a tau cross . This<br />
was, however, soon replaced by the simplecurved<br />
termination, which resembles and is<br />
called a crook, in allusion to that used by<br />
shepherds to draw back and recall the sheep <strong>of</strong><br />
their flock which have gone astray, thus symbolizing<br />
the expression <strong>of</strong> Christ, "I am the<br />
good Shepherd, and know my sheep, and am<br />
known <strong>of</strong> mine ."<br />
<strong>The</strong> baculus <strong>of</strong> the abbot does not differ in<br />
form from that <strong>of</strong> a bishop, but as the bishop<br />
carries the curved part <strong>of</strong> his staff pointing<br />
forward, to show the extent <strong>of</strong> his episcopal<br />
jurisdiction, so the abbot carries his pointing<br />
backward, to signify that his authority is<br />
limited to his monastery .<br />
<strong>The</strong> baculi, or staves <strong>of</strong> the confraternities,<br />
were surmounted by small tabernacles, with<br />
images or emblems, on a sort <strong>of</strong> carved cap,<br />
having reference to the particular guild or<br />
confraternity by whom they were borne .<br />
<strong>The</strong> baculus <strong>of</strong> the Knights Templars, which<br />
was borne by the <strong>Grand</strong> Master as the ensign<br />
<strong>of</strong> his <strong>of</strong>fice, in allusion to his quasi-episcopal<br />
jurisdiction, is described and delineated in<br />
Muster, Burnes, Addison, and all the other<br />
authorities, as a staff, on the top <strong>of</strong> which is<br />
an octagonal figure, surmounted with a cross<br />
patee. <strong>The</strong> cross, <strong>of</strong> course, refers to the<br />
Christian character <strong>of</strong> the Order, and the octagon<br />
alludes, it is said, to the eight beatitudes<br />
<strong>of</strong> our Savior in his Sermon on the Mount .<br />
<strong>The</strong> pastoral staff is variously designated, by<br />
ecclesiastical writers, as virga, frules, cambutta,<br />
crocia, and pedum . From crocia, whose root<br />
is the Latin crux, and the Italian croce, a cross,<br />
we get the English crozier.<br />
Pedum, another name <strong>of</strong> the baculus, signifies,<br />
in pure Latinity, a shepherd's crook, and<br />
thus strictly carries out the symbolic idea <strong>of</strong><br />
a pastoral charge . Hence, looking to the<br />
pastoral jurisdiction <strong>of</strong> the <strong>Grand</strong> Master <strong>of</strong><br />
the Templars, his staff <strong>of</strong> <strong>of</strong>fice is described<br />
under the title <strong>of</strong> "pedum magistrate seu<br />
patriarchate," that is, a "magisterial or patriarchal<br />
staff," in the Statuta Commilitonum<br />
Ordinis Templi ; or the "Statutes <strong>of</strong> the<br />
Fellow-soldiers <strong>of</strong> the Order <strong>of</strong> the Temple,"<br />
as apart <strong>of</strong> the investiture <strong>of</strong> the <strong>Grand</strong> Master,<br />
in the following words :<br />
"Pedum magistrate, see paffardlale, aureum,<br />
in eacumins ctvus crux Ordtnis super<br />
orbem exaltatur " ; that is, "A magisterial or<br />
patriarchal staff <strong>of</strong> gold, on the top <strong>of</strong> which<br />
is a cross <strong>of</strong> the Order, surmounting an orb or<br />
globe ." (Slat ., xxviii ., art, 358 .) But <strong>of</strong> all<br />
these names, baculus is the one more commonly<br />
used by writers to designate the<br />
Templar pastoral staff .<br />
In the year 1859 this staff <strong>of</strong> <strong>of</strong>fice was first<br />
adopted at Chicago by the Templars <strong>of</strong> the<br />
United States, during the <strong>Grand</strong> Mastership<br />
<strong>of</strong> Sir William B . Hubbard . But, unfortunately,<br />
at that time it received the name <strong>of</strong><br />
abacus, a misnomer, which has continued to<br />
the present day, on the authority <strong>of</strong> a literary<br />
blunder <strong>of</strong> Sir Walter Scott, so that it has<br />
fallen to the lot <strong>of</strong> American Masons to perpetuate,<br />
in the use <strong>of</strong> this word, an error <strong>of</strong><br />
the less great novelist, resulting from his too care-<br />
writing, at which he would himself have<br />
been the first to smile, had his attention been<br />
called to it.<br />
Abacus, in mathematics, denotes an instrument<br />
or table used for calculation, and in<br />
architecture an ornamental part <strong>of</strong> a column ;<br />
but it nowhere, in English or Latin, or any<br />
known language, signifies any kind <strong>of</strong> a staff .<br />
Sir Walter Scott, who undoubtedly was<br />
thinking <strong>of</strong> baculus, in the hurry <strong>of</strong> the moment<br />
and a not improbable confusion <strong>of</strong> words<br />
and thoughts, wrote abacus, when, in his novel<br />
<strong>of</strong> Ivanhoe, he describes the <strong>Grand</strong> Master<br />
Lucas Beaumanoir, as bearing in his hand<br />
" that singular abacus, or staff <strong>of</strong> <strong>of</strong>fice,"<br />
committed a very gross, but not very uncommon,<br />
literary blunder, <strong>of</strong> a kind that is quite<br />
familiar to those who are conversant with the<br />
results <strong>of</strong> rapid composition, where the writer<br />
<strong>of</strong>ten thinks <strong>of</strong> one word and writes another .<br />
Baden . In 1778 the Lodge "Karl <strong>of</strong><br />
Unity " was established in Mannheim, which<br />
at that time belonged to Bavaria . In 1785 an<br />
electoral decree was issued prohibiting all<br />
secret meetings in the Bavarian Palatinate and<br />
the Lodge was closed. In 1803 Mannheim<br />
was transferred to the <strong>Grand</strong> Duchy <strong>of</strong> Baden,<br />
and in 1805 the Lodge was reopened, and in<br />
the following year accepted a warrant from<br />
the <strong>Grand</strong> Orient <strong>of</strong> France and took the name<br />
<strong>of</strong> "Karl <strong>of</strong> Concord." <strong>The</strong>n it converted<br />
itself into the <strong>Grand</strong> Orient <strong>of</strong> Baden and was<br />
acknowledged as such by the <strong>Grand</strong> Orient<br />
<strong>of</strong> France in 1807 .<br />
Lodges were established at Bruchsal,<br />
Heidelberg, and Mannheim, and the <strong>Grand</strong><br />
Orient <strong>of</strong> Baden ruled over them until 1813,<br />
when all secret societies were again prohibited,<br />
and it was not until 1846 that <strong>Masonic</strong> activity<br />
recommenced in Baden, when the Lodge<br />
"Karl <strong>of</strong> Concord " was awakened .<br />
<strong>The</strong>re is no longer a <strong>Grand</strong> Orient <strong>of</strong> Baden,<br />
but the Lodges in the Duchy, <strong>of</strong> which several<br />
have been established, are under the <strong>Grand</strong><br />
National Mother-Lodge "Zu den drei Weltkugein<br />
" (Of the three Globes) in Berlin .<br />
[E . L . H .]<br />
Badge. A mark, sign, token, or thing,<br />
says Webster, by which a person is distin-
92 BADGE<br />
BALDRICK<br />
guished in a particular place or employment,<br />
and designating his relation to a person or to a<br />
particular occupation . It is in heraldry the<br />
same thing as a cognizance : thus the followers<br />
and retainers <strong>of</strong> the house <strong>of</strong> I'ercy wore a<br />
silver crescent as a badge <strong>of</strong> their connection<br />
with that family ; the white lion borne on the<br />
left arm was the badge <strong>of</strong> the house <strong>of</strong> Howard,<br />
Earl <strong>of</strong> Surrey ; the red rose that <strong>of</strong> the house<br />
<strong>of</strong> Lancaster ; and the white rose, <strong>of</strong> York .<br />
So the apron, formed <strong>of</strong> white lambskin, is<br />
worn by the Freemason as a badge <strong>of</strong> his<br />
pr<strong>of</strong>ession and a token <strong>of</strong> his connection with<br />
the Fraternity . (See Apron.)<br />
Badge <strong>of</strong> a Mason . <strong>The</strong> lambskin apron<br />
is so called . (See Apron .)<br />
Badge, Royal Arch . <strong>The</strong> Royal Arch<br />
badge is the triple tau, which see .<br />
Bafomet . See Baphomet .<br />
Bag . In the early days <strong>of</strong> the <strong>Grand</strong> Lodge<br />
<strong>of</strong> England the Secretary used to carry a Bag<br />
in processions - thus in the procession round<br />
the tables at tie <strong>Grand</strong> Feast <strong>of</strong> 1724 we find<br />
" Secretary Cowper with the Bag " ( Constitutions,<br />
ed. 1738, p . 117) ; and in 1729 Lord<br />
Kingston, the <strong>Grand</strong> Master, provided at his<br />
own cost "a fine Velvet Bag for the Secretary,"<br />
besides his bade <strong>of</strong> "Two golden Pens<br />
a-cross on his Breast' (ibid. p . 124) ; and in<br />
the Procession <strong>of</strong> March from St. James'<br />
Square to Merchant Taylor's Hall on January<br />
29, 1730, there came "<strong>The</strong> Secretary<br />
alone with his Badge and Bag, clothed, in<br />
a Chariot." (Ibid ., p . 125 .)<br />
This practise continued throughout the<br />
Eighteenth century, for at the dedication <strong>of</strong><br />
Freemasons' Hall in London in 1776 we find<br />
in the (Constitutions, procession "<strong>Grand</strong> Secretary with the<br />
bag ."<br />
1784, p . 318 .) But at the<br />
union <strong>of</strong> the two rival <strong>Grand</strong> Lodges in 1813<br />
the custom was changed, for in the order <strong>of</strong><br />
procession at public ceremonies laid down in<br />
the Constitutions <strong>of</strong> 1815, we find "<strong>Grand</strong><br />
Secretary with book <strong>of</strong> constitutions on a<br />
cushion " and "<strong>Grand</strong> Registrar with his<br />
bag " ; and the <strong>Grand</strong> Registrar <strong>of</strong> England<br />
still carries on ceremonial occasions a bag<br />
with the arms <strong>of</strong> the <strong>Grand</strong> Lodge embroidered<br />
on it .<br />
[E . L. H.)<br />
Bagulkal. A significant word in the high<br />
degrees. Lenning says it is a corruption <strong>of</strong><br />
the HebrewBegoal-kol, "all is revealed." Pike<br />
says, Bagulkol, with a similar reference to a<br />
revelation . Rockwell gives in his MS ., Bekalkel,<br />
without any meaning . <strong>The</strong> old rituals interpret<br />
it as signifying "the faithful guardian<br />
<strong>of</strong> the sacred ark," a derivation clearly fanciful .<br />
Bahrdt, Karl Friederich. A German<br />
Doctor <strong>of</strong> <strong>The</strong>ology, who was born, in 1741, at<br />
Bisch<strong>of</strong>swerda, and died in 1792 . He is<br />
described by one <strong>of</strong> his biographers as being<br />
"notorious alike for his bold infidelit and for<br />
his evil life ." We know not why Tory and<br />
Lenning have given his name a place in their<br />
vocabularies, as his literary labors bore no<br />
relation to <strong>Freemasonry</strong>, except inasmuch as<br />
that he was a Mason, and that in 1787, with<br />
several other Masons, he founded at Halle<br />
a secret society called the "German Union,"<br />
or the "Two and Twenty," in reference to the<br />
original number <strong>of</strong> its members . <strong>The</strong> object<br />
<strong>of</strong> this society was said to be the enlightenment<br />
<strong>of</strong> mankind . It was dissolved in 1790,<br />
by the imprisonment <strong>of</strong> its founder for having<br />
written a libel against the Prussian Minister<br />
Woellner . It is incorrect to call this system<br />
<strong>of</strong> degree a <strong>Masonic</strong> Rite . (See German Union .)<br />
Baldachin . In architecture, a canopy<br />
supported by pillars over an insulated altar .<br />
In Masonry, it has been applied b7 some<br />
writers to the canopy over the Master a chair .<br />
<strong>The</strong> German Masons give this name to the<br />
covering <strong>of</strong> the Lodge, and reckon it therefore<br />
among the symbols .<br />
Balder or Baldur. <strong>The</strong> ancient Scandinavian<br />
or older German divinity . . <strong>The</strong> hero<br />
<strong>of</strong> one <strong>of</strong> the most beautiful and interesting<br />
<strong>of</strong> the myths <strong>of</strong> the Edda ; the second son <strong>of</strong><br />
Odin an Frigga, and the husband <strong>of</strong> the<br />
maiden Nanna. In brief, the myth recites<br />
that Balder dreamed that his life was threatened<br />
which being told to the gods a council<br />
was held by them to secure his safety. <strong>The</strong><br />
mother proceeded to demand and receive<br />
from every inanimate thing, iron and all<br />
metals, fire and water, stones, earth, plants,<br />
beasts birds, reptiles, poisons, and diseases,<br />
that they reptiles, injure Balder . Balder<br />
then became the subject <strong>of</strong> sport with the<br />
gods, who wrestled, cast darts, and in innumerable<br />
ways playfully tested his invulnerability .<br />
This finally displeased the mischievous, cunning<br />
Loki the Spirit <strong>of</strong> Evil, who, in the form<br />
<strong>of</strong> an oki woman, sought out the mother,<br />
Frigga, and ascertained from her that there<br />
had been excepted or omitted from the oath<br />
the little shrub Mistletoe . In haste Loki<br />
carried some <strong>of</strong> this shrub to the assembly <strong>of</strong><br />
the gods, and gave to the blind Hoder, the<br />
god <strong>of</strong> war, selected slips, and directing his<br />
aim, Balder fell pierced to the heart .<br />
Sorrow among the gods was unutterable,<br />
and Frigga inquired who, to win her favor,<br />
would journey to Hades and obtain from the<br />
goddess Hel the release <strong>of</strong> Balder . <strong>The</strong><br />
heroic Helmod or Hermoder, son <strong>of</strong> Odin,<br />
<strong>of</strong>fered to undertake the journey . Hel consented<br />
to permit the return if all things animate<br />
and inanimate should weep for Balder .<br />
All living beings and all things wept, save<br />
the witch or giantess Thock (the stepdaughter<br />
<strong>of</strong> Loki), who refused to sympathize<br />
in the general mourning . Balder was therefore<br />
obliged to linger in the kingdom <strong>of</strong> Hel<br />
until the end <strong>of</strong> the world .<br />
Baldrlck. A portion <strong>of</strong> military dress,<br />
being a scarf passing from the shoulder over<br />
the breast to the hip In the dress regulations<br />
<strong>of</strong> the <strong>Grand</strong> Encampment <strong>of</strong> Knights<br />
Templar <strong>of</strong> the United States, adopted in<br />
1862, it is called a "scarf," and is thus<br />
described : "Five inches wide in the whole <strong>of</strong><br />
white bordered with black, one inch on either<br />
side, a strip <strong>of</strong> navy lace one-fourth <strong>of</strong> an<br />
inch wide at the inner edge <strong>of</strong> the black . On<br />
the front centre <strong>of</strong> the scarf, a metal star <strong>of</strong><br />
nine points, in allusion to the nine founders <strong>of</strong><br />
the Temple Order, inclosing the Passion Cross,
BALDWYN<br />
BALKIS 93<br />
surrounded by the Latin motto, In hoc signo<br />
vines ; the star to be three and three-quarter<br />
inches in diameter. <strong>The</strong> scarf to be worn<br />
from the right shoulder to the left hip, with<br />
the ends extending six inches below the point<br />
<strong>of</strong> intersection ."<br />
Baldwyn II . <strong>The</strong> successor <strong>of</strong> Godfrey <strong>of</strong><br />
Bouillon as King <strong>of</strong> Jerusalem . In his reign<br />
the Order <strong>of</strong> Knights Templar was instituted,<br />
to whom he granted a place <strong>of</strong> habitation<br />
within the sacred enclosure <strong>of</strong> the Temple on<br />
Mount Moriah . He bestowed on the Order<br />
other marks <strong>of</strong> favor, and, as its patron ; his<br />
name has been retained in grateful remembrance,<br />
and <strong>of</strong>ten adopted as a name <strong>of</strong> Commanderies<br />
<strong>of</strong> <strong>Masonic</strong> Templars .<br />
Baldwyn Encampment . <strong>The</strong>re is at Bristol<br />
in England a famous Preceptory <strong>of</strong> Knights<br />
Templar, called the "Baldwyn," which claims<br />
to have existed from time immemorial, and<br />
<strong>of</strong> which no one has yet been able to discover<br />
the origin . This, together with the Chapter<br />
<strong>of</strong> Knights Ross; Crucis, is the continuation<br />
<strong>of</strong> the old Baldwyn Encampment, the name<br />
being derived from the Crusader, King <strong>of</strong><br />
Jerusalem .<br />
<strong>The</strong> earliest record preserved by this Preceptory<br />
is an authentic and important document<br />
dated December 20, 1780, and headed<br />
"In the name <strong>of</strong> the <strong>Grand</strong> Architect <strong>of</strong><br />
the Universe.<br />
"<strong>The</strong> Supreme <strong>Grand</strong> and Royal Encampment<br />
<strong>of</strong> the Order <strong>of</strong> Knights Templars <strong>of</strong> St .<br />
John <strong>of</strong> Jerusalem, Knights Hospitallers and<br />
Knights <strong>of</strong> Malta, &c ., &c .," and commencing<br />
"Whereas by Charter <strong>of</strong> Compact our<br />
Encampment is constituted the Supreme<br />
<strong>Grand</strong> and Royal Encampment <strong>of</strong> this Noble<br />
Order with full Power when Assembled to<br />
issue, publish and make known to all our<br />
loving Knights Companions whatever may<br />
contribute to their knowledge not inconsistent<br />
with its general Laws . Also to constitute<br />
and appoint any Officer or Officers to make<br />
and ordain such laws as from time to time<br />
may appear necessary to promote the Honor<br />
<strong>of</strong> our Noble Order in general and the more<br />
perfect government <strong>of</strong> our Supreme degree in<br />
particular. We therefore the MOST EMI-<br />
NENT GRAND MASTER <strong>The</strong> <strong>Grand</strong> Master<br />
<strong>of</strong> the Order, the <strong>Grand</strong> Master Assistant<br />
General and two <strong>Grand</strong> Standard Bearers<br />
and Knights Companions for that purpose in<br />
full Encampment Assembled do make known ."<br />
<strong>The</strong>n follow twenty Statutes or Regulations<br />
for the government <strong>of</strong> the Order and<br />
the document ends with "Done at our dastle<br />
in Bristol 20th day <strong>of</strong> December 1780 ."<br />
It is not clear who were the parties to this<br />
"Compact," but it is thought probable that<br />
it was the result <strong>of</strong> an agreement between the<br />
Bristol Encampment and another ancient<br />
body at Bath (the Camp <strong>of</strong> Antiquity) to establish<br />
a supreme direction <strong>of</strong> the Order .<br />
However that may be, it is clear that the<br />
Bristol Encampment was erected into a Supreme<br />
<strong>Grand</strong> Encampment in 1780 .<br />
<strong>The</strong> earliest reference to the Knights<br />
Templar as yet discovered occurs in a Bristol<br />
newspaper <strong>of</strong> January 25, 1772, so it , may<br />
fairly be assumed that the Baldwyn Preceptory<br />
had been in existence before the date <strong>of</strong><br />
the Charter <strong>of</strong> Compact .<br />
In 1791 the well-known Brother Thomas<br />
Dunckerley, who was Provincial <strong>Grand</strong> Master<br />
and <strong>Grand</strong> Superintendent <strong>of</strong> the Royal<br />
Arch Masons at Bristol, was requested by the<br />
Knights Templar <strong>of</strong> that city to be their<br />
<strong>Grand</strong> Master. He at once introduced great<br />
activity into the Order throughout 'England,<br />
and established the <strong>Grand</strong> Conclave in London<br />
-the forerunner <strong>of</strong> the Great Priory .<br />
<strong>The</strong> "seven degrees " <strong>of</strong> the Camp <strong>of</strong> Baldwyn<br />
at that time probably consisted <strong>of</strong> the<br />
three <strong>of</strong> the Craft and that <strong>of</strong> the Royal Arch<br />
(which were necessary qualifications <strong>of</strong> all<br />
candidates as set forth in the Charter <strong>of</strong> Compact),<br />
(5) Knights Templar <strong>of</strong> St . John <strong>of</strong><br />
Jerusalem, Palestine, Rhodes and Malta, (6)<br />
Knights Rose Croix <strong>of</strong> Heredom, (7) <strong>Grand</strong><br />
Elected Knights Kadosh .<br />
About the year 1813 the three degrees <strong>of</strong><br />
"Nine Elect," "Kilwinning," and "East,<br />
Sword and Eagle" were adopted by the Encampment<br />
. <strong>The</strong> "Kadosh" having afterward<br />
discontinued, the five "Royal Orders <strong>of</strong><br />
<strong>Masonic</strong> Knighthood," <strong>of</strong> which the Encampmentconsisted<br />
were : (1) Nine Elect, (2) Kilwinning,<br />
(3) 'East, Sword and Eagle, (4)<br />
Knight Templar, (5) Rose Croix .<br />
For many years the <strong>Grand</strong> Conclave in<br />
London was in abeyance, but when H.R.H .<br />
the Duke <strong>of</strong> Sussex, who had been <strong>Grand</strong><br />
Master since 1813, died in 1843, it was revived,<br />
and attempts were made to induce the<br />
Camp <strong>of</strong> Baldwyn to submit to its authority,<br />
but without avail, and in 1857 Baldwyn reasserted<br />
its position as a Supreme <strong>Grand</strong> and<br />
Royal Encampment, and shortly afterward<br />
issued charters to six subordinate Encampments.<br />
<strong>The</strong> chief cause <strong>of</strong> difference with the<br />
London <strong>Grand</strong> Conclave was the question <strong>of</strong><br />
giving up the old custom <strong>of</strong> working the Rose<br />
Croix Degree within the Camp At last, in<br />
1862, the Baldwyn was enrolled by virtue <strong>of</strong> a<br />
Charter <strong>of</strong> Compact "under the Banner <strong>of</strong><br />
the <strong>Grand</strong> Conclave <strong>of</strong> <strong>Masonic</strong> Knights<br />
Templar <strong>of</strong> England and Wales ." It was<br />
arranged that the Baldw n Preceptory (as it<br />
was then called) should take precedence<br />
(with five others "<strong>of</strong> time immemorial ") <strong>of</strong> the<br />
other Preceptories ; that it should be constituted<br />
a Provincial <strong>Grand</strong> Commandery or<br />
Priory <strong>of</strong> itself ; and should be entitled to confer<br />
the degree <strong>of</strong> Knights <strong>of</strong> Malta .<br />
In 1881 a "Treaty <strong>of</strong> Union" was made<br />
with the Supreme Council <strong>of</strong> the 33°, whereby<br />
the Baldwyn Rose Croix Chapter retained its<br />
"time immemorial " position and was placed<br />
at the head <strong>of</strong> the list <strong>of</strong> Chapters . It also<br />
became a "District" under the Supreme<br />
Council <strong>of</strong> the 33° and is therefore placed<br />
under an "Inspector General" <strong>of</strong> its own .<br />
(<strong>The</strong> preceding article is contributed by Bro .<br />
Cecil Powell, joint-author <strong>of</strong> "<strong>Freemasonry</strong> in<br />
Bristol " published in 1910 .)<br />
Ball ls. <strong>The</strong> name given by the Orientalists<br />
to the Queen <strong>of</strong> Sheba, who visited King
94 BALLOT<br />
BALLOT<br />
Solomon, and <strong>of</strong> whom they relate a number <strong>of</strong><br />
fables . (See Sheba, Queen <strong>of</strong>.)<br />
Ballot . In the election <strong>of</strong> candidates<br />
Lodges have recourse to a ballot <strong>of</strong> white and<br />
blackballs . Unanimity <strong>of</strong> choice, in this case,<br />
was originally require one black ball only<br />
being enough to reject a candidate, because as<br />
the Old Regulations say, " <strong>The</strong> members <strong>of</strong> a<br />
particular Lodge are the best judges <strong>of</strong> it ;<br />
and because, if a turbulent member should be<br />
imposed on them, it might spoil their harmony<br />
or hinder the freedom <strong>of</strong> their communication,<br />
or even break up and disperse the Lodge,<br />
which ought to be"avoided by all true and<br />
faithful ." (Constitutions, 1738, p . 155 .)<br />
"But it was found inconvenient to insist<br />
upon unanimity in several cases : and therefore<br />
the <strong>Grand</strong> Masters have allowed the<br />
Lodges to admit a member, if not above three<br />
Ballots are against him ; though some Lodges<br />
desire no such allowance ." (Ibid.)<br />
And this is still the rule under the English<br />
Constitution . (Rule 190 .)<br />
In balloting for a candidate for initiation,<br />
every member is expected to vote . No one<br />
cae excused from sharing the responsibility<br />
<strong>of</strong> adm ission or rejection except by the unanimous<br />
consent <strong>of</strong> the Lodge . Where a member<br />
has himself no personal or acquired knowledge<br />
<strong>of</strong> the qualifications <strong>of</strong> the candidate, he is<br />
bound to give faith to the recommendation <strong>of</strong><br />
his brethren <strong>of</strong> the reporting committee, who,<br />
he is to presume, would not make a favorable<br />
report on the petition <strong>of</strong> an unworthy applicant.<br />
<strong>The</strong> most correct usage in balloting for candidates<br />
is as follows :<br />
<strong>The</strong> committee <strong>of</strong> investigation having<br />
reported favorably, the Master <strong>of</strong> the Lodge<br />
directs the Senior Deacon to prepare the ballot-box.<br />
<strong>The</strong> mode in which this is accomplished<br />
is as follows : <strong>The</strong> Senior Deacon<br />
takes the ballot-box, and, .opening it, places<br />
all the white and black balls indiscriminately<br />
in one compartment, leaving the other entirely<br />
empty . He then proceeds with the box to the<br />
Junior and Senior Wardens, who satisfy themselves<br />
by an inspection that no ball has been<br />
left in the compartment in which the votes are<br />
to be deposited . <strong>The</strong> box in this and the other<br />
instance to be referred to hereafter is presented<br />
to the inferior <strong>of</strong>ficer first, and then to<br />
his superior, that the examination and decision<br />
<strong>of</strong> the former may be substantiated and confirmed<br />
by the higher authority <strong>of</strong> the latter .<br />
Let it, indeed, be remembered, that in all such<br />
cases the usage <strong>of</strong> <strong>Masonic</strong> circumambulation<br />
is to be observed, and that, therefore, we must<br />
first pass the Junior's station before we can get<br />
to that <strong>of</strong> the Senior Warden .<br />
<strong>The</strong>se <strong>of</strong>ficers having thus satisfied themselves<br />
that the box is in a proper condition for<br />
the reception <strong>of</strong> the ballots, it is then placed<br />
upon the altar by the Senior Deacon, who<br />
retires to his seat . <strong>The</strong> Master then directs<br />
the Secretary to call the roll, which is done<br />
by commencing with the Worshipful Master,<br />
and proceeding through all the <strong>of</strong>ficers down<br />
to the youngest member . As a matter <strong>of</strong> con-<br />
venience, the Secretary generally votes the<br />
last <strong>of</strong> those in the room, and then, if the Tiler<br />
is a member <strong>of</strong> the Lodge, he is called in, while<br />
the Junior Deacon tiles for him, and the name<br />
<strong>of</strong> the applicant having been told him, he is<br />
directed to deposit his ballot, which he does<br />
and then retires .<br />
As the name <strong>of</strong> each <strong>of</strong>ficer and member is<br />
called, he approaches the altar, and having<br />
made the proper <strong>Masonic</strong> salutation to the<br />
Chair, he deposits his ballot and retires to his<br />
seat . <strong>The</strong> roll should be called slowly, so that<br />
at no time should there be more than one person<br />
present at the box, for the great object <strong>of</strong><br />
the ballot being secrecy, no brother should be<br />
permitted so near the member voting as to<br />
distinguish the color <strong>of</strong> the ball he deposits .<br />
<strong>The</strong> box is placed on the altar, and the ballot<br />
is deposited with the solemnity <strong>of</strong> a <strong>Masonic</strong><br />
salutation, that the voters may be duly impressed<br />
with the sacred and responsible nature<br />
<strong>of</strong> the duty they are called on to discharge<br />
. <strong>The</strong> system <strong>of</strong> voting thus described,<br />
is, therefore, far better on this account than<br />
that sometimes adopted in Lodges, <strong>of</strong> handing<br />
round the box for the members to deposit<br />
their ballots from their seats .<br />
<strong>The</strong> Master having inquired <strong>of</strong> the Wardens<br />
if all have voted, then orders the Senior Deacon<br />
to "take charge <strong>of</strong> the ballot-box ." That<br />
<strong>of</strong>ficer accordingly repairs to the altar, and<br />
taking possession <strong>of</strong> the box, carries it, as before,<br />
to the Junior Warden, who examines the<br />
bali<br />
that t1 'the box is clear all<br />
he South," or, t if<br />
there is one or more black balls, that "the box<br />
is foul in the South." <strong>The</strong> Deacon then carries<br />
it to the Senior Warden, and afterward<br />
to the Master, who, <strong>of</strong> course, make the same<br />
report, according to the circumstance, with<br />
the necessary verbal variations <strong>of</strong> "West "<br />
and "East ."<br />
If the box is clear-that is, if all the ballots<br />
are white the Master then announces that<br />
the applicant has been duly elected, and the<br />
Secretary makes a record <strong>of</strong> the fact . But if<br />
the box is foul, the Master inspects the number<br />
<strong>of</strong> black balls ; if he finds only one, he so<br />
states the fact to the Lodge, and orders the<br />
Senior Deacon again to prepare the ballot-box .<br />
Here the same ceremonies are passed through<br />
that have already been described. <strong>The</strong> balls<br />
are removed into one compartment, the box<br />
is submitted to the inspection <strong>of</strong> the Wardens,<br />
it is placed upon the altar, the roll is called,<br />
the members advance and deposit their votes<br />
the box is scrutinized and the result declared<br />
by the Wardens and Master. If again one<br />
blackball be found, or if two or more appeared<br />
on the first ballot, the Master announces that<br />
the petition <strong>of</strong> the applicant has been rejected,<br />
and directs the usual record to be made by the<br />
Secretary and the notification to be given to<br />
the <strong>Grand</strong> Lodge .<br />
Balloting for membership or affiliation is<br />
subject to the same rules . In both cases<br />
"previous notice, one month before," must be<br />
given to the Lodge, "due inquiry into the reputation<br />
and capacity <strong>of</strong> the candidate " must
BALLOT-BOX<br />
BALTIMORE 95<br />
be made and "the unanimous consent <strong>of</strong> all<br />
the members then present " must be obtained.<br />
Nor can this unanimity be dispensed with in<br />
one case any more than it can in the other . It<br />
is the inherent privilege <strong>of</strong> every Lodge to<br />
judge <strong>of</strong> the qualifications <strong>of</strong> its own members,<br />
"nor is this inherent privilege subject to a dispensation<br />
."<br />
Ballot-Box . <strong>The</strong> box in which the ballots<br />
or little balls used in voting for a candidate<br />
are deposited . It should be divided into two<br />
compartments, one <strong>of</strong> which is to contain both<br />
black and white balls, from which each member<br />
selects one, and the other, which is closed<br />
with an aperture, to receive the ball that is to<br />
be deposited. Various methods have been<br />
devised by which secrecy may be secured so<br />
that a voter may select and deposit the ball he<br />
desires without the possibility <strong>of</strong> its being seen<br />
whether it is black or white . That now most<br />
in use in this country is to have the aperture<br />
so covered by a part <strong>of</strong> the box as to prevent<br />
the hand from being seen when the ball is deposited<br />
.<br />
Ballot, Reconsideration <strong>of</strong> the . See<br />
Reconsideration <strong>of</strong> the Ballot .<br />
Ballot, Secrecy <strong>of</strong> the . <strong>The</strong> secrecy <strong>of</strong><br />
the ballot is as essential to its perfection as its<br />
unanimity or its independence . If the vote<br />
were to be given viva voce, it is impossible that<br />
the improper influences <strong>of</strong> fear or interest<br />
should not sometimes be exerted, and timid<br />
members be thus induced to vote contrary to<br />
the dictates <strong>of</strong> their reason and conscience .<br />
Hence, to secure this secrecy and protect the<br />
purity <strong>of</strong> choice, it has been wisely' established<br />
as a usage, not only that the vote shall in these<br />
cases be taken by a ballot, but that there shall<br />
be no subsequent discussion <strong>of</strong> the subject .<br />
Not only has no member a right to inquire<br />
how his fellows have voted, but it is wholly<br />
out <strong>of</strong> order for him to explain his own vote .<br />
And the reason <strong>of</strong> this is evident. If one<br />
member has a right to rise in his place and announce<br />
that he deposited a white ball, then<br />
every other member has the same right ; and<br />
in a Lodge <strong>of</strong> twenty members, where an application<br />
has been rejected by one black ball,<br />
if nineteen members state that they did not<br />
deposit it, the inference is clear that the<br />
twentieth Brother has done so, and thus the<br />
secrecy <strong>of</strong> the ballot is at once destroyed . <strong>The</strong><br />
rejection having been announced from the<br />
Chair the Lodge should at once proceed to<br />
other business, and it is the sacred duty <strong>of</strong> the<br />
presiding <strong>of</strong>ficer peremptorily and at once to<br />
check any rising discussion on the subject .<br />
Nothing must be done to impair the inviolable<br />
secrecy <strong>of</strong> the ballot .<br />
Ballot, Unanimity <strong>of</strong> the . Unanimity<br />
in the choice <strong>of</strong> candidates is considered so<br />
essential to the welfare <strong>of</strong> the Fraternity, that<br />
the Old Regulations have expressly provided<br />
for its preservation in the following words :<br />
"But no man can be entered a Brother in<br />
any particular Lodge, or admitted to be a<br />
member there<strong>of</strong>, without the unanimous consent<br />
<strong>of</strong> all the members <strong>of</strong> that Lodge then<br />
present when the candidate is proposed, and<br />
their consent is formally asked by the Master ;<br />
and they are to signify their consent or dissent<br />
in their own prudent way, either virtually<br />
or in form, but with unanimity ; nor is this<br />
inherent privilege subject to a dispensation ;<br />
because the members <strong>of</strong> a particular Lodge are<br />
the best judges <strong>of</strong> it ; and if a fractious member<br />
should be imposed on them, it might spoil<br />
their harmony, or hinder their freedom ; or<br />
even break and disperse the Lodge, which<br />
ought to be avoided by all good and true<br />
brethren ." (Constitutions, 1723, p . 59 .)<br />
<strong>The</strong> rule <strong>of</strong> unanimity here referred to is,<br />
however, applicable only to the United States<br />
<strong>of</strong> America, in all <strong>of</strong> whose <strong>Grand</strong> Lodges it is<br />
strictly enforced . Anderson tells us, in the second<br />
edition <strong>of</strong> the Constitutions, under the<br />
head <strong>of</strong> New Regulations (p . 155), that " it<br />
was found inconvenient to insist upon unanimity<br />
in several cases ; and, therefore, the<br />
<strong>Grand</strong> Masters have allowed the Lodges to<br />
admit a member if not above three ballots are<br />
against him ; though some Lodges desire no<br />
such allowance ." And accordingly, the present<br />
Constitution <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
says : "No person can be made a Mason<br />
in or admitted a member <strong>of</strong> a Lodge, if, on the<br />
ballot, three black balls appear against him ;<br />
but the by-laws <strong>of</strong> a Lodge may enact that one<br />
or two back balls shall exclude a candidateand<br />
by-laws may also enact that a prescribed<br />
period shall elapse before any rejected candidate<br />
can be again proposed in that Lodge ."<br />
(Rule 190 .) <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> Ireland prescribes<br />
unanimity, unless there is a by-law <strong>of</strong><br />
the subordinate Lodge to the contrary . (Law<br />
127.) <strong>The</strong> Constitution <strong>of</strong> Scotland provides<br />
that "Three black balls shall exclude a candidate<br />
. Lodges in the Colonies and in Foreign<br />
parts may enact that two black balls shall<br />
exclude ." (Rule 181 .) In the continental<br />
Lodges, the modern English regulation prevails<br />
. It is only in the Lodges <strong>of</strong> the United<br />
States that the ancient rule <strong>of</strong> unanimity is<br />
strictly enforced .<br />
Unanimity in the ballot is necessary to<br />
secure the harmony <strong>of</strong> the Lodge, which may<br />
be as seriously impaired by the admission <strong>of</strong> a<br />
candidate contrary to the wishes <strong>of</strong> one member<br />
as <strong>of</strong> three or more ; for every man has his<br />
friends and his influence . Besides, it is unjust<br />
to any member, however humble he may<br />
be, to introduce among his associates one<br />
whose presence might be unpleasant to him,<br />
and whose admission would probably compel<br />
him to withdraw from the meetings, or even<br />
altogether from the Lodge . Neither would<br />
any advantage really accrue to a Lodge by<br />
such a force admission ; for while receiving<br />
a new and untried member into its fold, it<br />
would be losing an old one . For these reasons,<br />
in this country, in every one <strong>of</strong> its jurisdictions,<br />
the unanimity <strong>of</strong> the ballot is expressly<br />
insisted on ; and it is evident, from what has<br />
been here said, that any less stringent regulation<br />
is a violation <strong>of</strong> the ancient law and usage .<br />
Balsamo, Joseph . See Cagliostro .<br />
Baltimore Convention. A <strong>Masonic</strong><br />
Congress which met in the city <strong>of</strong> Baltimore on
96 BALUSTER<br />
BANNERS<br />
the 8th <strong>of</strong> May, 1843, in consequence <strong>of</strong> a recommendation<br />
made by a preceding convention<br />
which had met in Washington, D . C ., in March,<br />
1842 . It consisted <strong>of</strong> delegates from the<br />
States <strong>of</strong> New Hampshire, Rhode Island, New<br />
York, Maryland, District <strong>of</strong> Columbia, North<br />
Carolina, South Carolina, Georgia; Alabama,<br />
Florida, Tennessee, Ohio, Missouri, and Louisiana.<br />
Its pr<strong>of</strong>essed objects were to produce<br />
uniformity <strong>of</strong> <strong>Masonic</strong> work and to recommend<br />
such measures as should tend to the elevation<br />
<strong>of</strong> the Order . It continued in session<br />
for nine days, during which time it was principally<br />
occupied in an attempt to perfect the<br />
ritual, and in drawing up articles for the permanent<br />
organization <strong>of</strong> a Triennial <strong>Masonic</strong><br />
Convention <strong>of</strong> the United States, to consist <strong>of</strong><br />
delegates from all the <strong>Grand</strong> Lodges . In<br />
both <strong>of</strong> these efforts it failed, although several<br />
distinguished Masons took part in its proceedings<br />
; the body was too small (consisting,<br />
as it did, <strong>of</strong> only twenty-three members) to<br />
exercise any decided popular influence on the<br />
Fraternity . Its plan <strong>of</strong> a Triennial Convention<br />
met with very general opposition, and its<br />
proposed ritual, familiarly known as the "Baltimore<br />
work," has almost become a myth . Its<br />
only practical result was the preparation and<br />
publication <strong>of</strong> Moore's Trestle Board, a Monitor<br />
which has, however, been adopted only by<br />
a limited number <strong>of</strong> American Lodges. <strong>The</strong><br />
"Baltimore work" did not materially differ<br />
from that originally established by Webb .<br />
Moore's Trestle Board pr<strong>of</strong>esses to be an exposition<br />
<strong>of</strong> its monitorial part ; a statement<br />
which, however, is denied by Dr . Dove, who<br />
was the President <strong>of</strong> the Convention, and the<br />
controversy on this point at the time between<br />
these two eminent Masons was conducted<br />
with too much bitterness .<br />
Baluster . A small column or pilaster,<br />
corruptly called a bannister ; in French, balustre<br />
. Borrowing the architectural idea, the<br />
Scottish Rite Masons apply the word baluster<br />
to any <strong>of</strong>ficial circular or other document issuing<br />
from a Supreme Council .<br />
Balzac, Louis Charles. A French architect<br />
<strong>of</strong> some celebrity, and member <strong>of</strong> the Institute<br />
<strong>of</strong> Egypt . He founded the Lodge <strong>of</strong><br />
the Great Sphinx at Paris . He was also a<br />
poet <strong>of</strong> no inconsiderable merit, and was the<br />
author <strong>of</strong> many <strong>Masonic</strong> canticles in the<br />
French language, among them the well-known<br />
hymn entitled Taisons nous, plus de bruit,<br />
the music <strong>of</strong> which was composed by M . Riguel.<br />
He died March 31, 1820, at which time<br />
he was inspector <strong>of</strong> the public works in the prefecture<br />
<strong>of</strong> the Seine .<br />
Band. <strong>The</strong> neck ribbon bearing the jewel<br />
<strong>of</strong> the <strong>of</strong>fice in Lodge, Chapter, or <strong>Grand</strong><br />
Lodge <strong>of</strong> various countries, and <strong>of</strong> the symbolic<br />
color pertaining to the body in which it is<br />
worn.<br />
Banner-Bearer. <strong>The</strong> name <strong>of</strong> an <strong>of</strong>ficer<br />
known in the higher degrees in the French<br />
Rite . One who has in trust the banner ; similar<br />
in station to the Standard-Bearer <strong>of</strong> a<br />
<strong>Grand</strong> Lodge, or . <strong>of</strong> a Supreme Body <strong>of</strong> the<br />
Scottish Rite .<br />
Banneret. A small banner . An <strong>of</strong>ficer<br />
known in the Order <strong>of</strong> the Knights Templar,<br />
who, with the Marshal, had charge <strong>of</strong> warlike<br />
undertakings . A title <strong>of</strong> an order known as<br />
Knight Banneret, instituted by Edward I .<br />
<strong>The</strong> banneret <strong>of</strong> the most ancient order <strong>of</strong><br />
knighthood called Knight Bachelor was<br />
.(Fig . 1.)<br />
(Fig. 2.) (Fig. 3.)<br />
shaped like Fig . 1 . <strong>The</strong> Knights Banneret,<br />
next in age, had a pennon like Fig . 2. That<br />
<strong>of</strong> the Barons like Fig . 3.<br />
Banners, Royal Arch . Much difficulty<br />
has been experienced by ritualists in reference<br />
to the true colors and proper arrangements <strong>of</strong><br />
the banners used in an American Chapter <strong>of</strong><br />
Royal Arch Masons . It is admitted that they<br />
are four in number, and that their colors are<br />
blue, purple, scarlet, and white ; and it is known<br />
too, that the devices on these banners are a<br />
lion, an ox, a man, and an eagle ; but the doubt<br />
is constantly arising as to the relation between<br />
these devices and these colors, and as to<br />
which <strong>of</strong> the former is to be appropriated to<br />
each <strong>of</strong> the latter. <strong>The</strong> question, it is true, is<br />
one <strong>of</strong> mere ritualism, but it is important that<br />
the ritual should be always uniform, and<br />
hence the object <strong>of</strong> the present article is to<br />
attempt the solution <strong>of</strong> this question .<br />
<strong>The</strong> banners used in a Royal Arch Chapter<br />
are derived from those which are supposed to<br />
have been borne by the twelve tribes <strong>of</strong> Israel<br />
during their encampment in the wilderness, to<br />
which reference is made in the second chapter<br />
<strong>of</strong> the Book <strong>of</strong> Numbers, and the second verse :<br />
"Every man <strong>of</strong> the children <strong>of</strong> Israel shall<br />
pitch by his own standard ." But as to what<br />
were the devices on the banners, or what were<br />
their various colors, the Bible is absolutely<br />
silent. To the inventive genius <strong>of</strong> the Talmudists<br />
are we indebted for all that we know<br />
or pr<strong>of</strong>ess to know on this subject . <strong>The</strong>se<br />
mystical philosophers have given to us with<br />
wonderful precision the various devices which<br />
they have borrowed from the death-bed<br />
prophecy <strong>of</strong> Jacob, and have sought, probably<br />
in their own fertile imaginations, for the<br />
appropriate colors .<br />
<strong>The</strong> English Royal Arch Masons, whose<br />
system differs very much from that <strong>of</strong> their<br />
American Companions, display in their Chapters<br />
the twelve banners <strong>of</strong> the tribes in accordance<br />
with the Talmudic devices and colors .<br />
<strong>The</strong>se have been very elaborately described<br />
by Dr . Oliver in his Historical Landmarks<br />
(ii ., 583-97), and beautifully exemplified by<br />
Companion Harris in his Royal Arch Tracing<br />
Boards .<br />
But our American Royal Arch Masons, as<br />
we have seen, use only four banners, being<br />
those attributed by the Talmudists to the four<br />
principal tribes-Judah, Ephraim, Reuben,<br />
and Dan. <strong>The</strong> devices on these banners are<br />
respectively a lion, an ox, a man, and an eagle .<br />
As to this there is no question, all authorities,
BANQUET BARD 97<br />
such as they are, agreeing on this point . But,<br />
as has been before said, ere is some diversity<br />
<strong>of</strong> o inion as to the colors <strong>of</strong> each, and necesy<br />
as to the <strong>of</strong>ficers by whom they should<br />
be home.<br />
Some <strong>of</strong> the Targumists, or Jewish biblical<br />
commentators, say that the color <strong>of</strong> the banner<br />
<strong>of</strong> each tribe was analogous to that <strong>of</strong> the<br />
stone which represented that tribe in the<br />
breastplate <strong>of</strong> the High Priest . If this were<br />
correct, then the colors <strong>of</strong> the banners <strong>of</strong> the<br />
four leading tribes would be red and green,<br />
namely, red for Judah, Ephraim, and Reuben,<br />
and green for Dan ; these being the colors <strong>of</strong><br />
the precious stones sardonyx, ligure, carbuncle,<br />
and chrysolite, by which these tribes were represented<br />
in the High Priest's breastplate .<br />
Such an arrangement would not, <strong>of</strong> course, at<br />
all suit the symbolism <strong>of</strong> the American Royal<br />
Arch banners .<br />
Equally unsatisfactory is the disposition <strong>of</strong><br />
the colors derived from the arms <strong>of</strong> Speculative<br />
Masonry, as first displayed by Dermott in his<br />
Ahiman Rezon, which is familiar to all American<br />
Masons, from the copy published by Cross,<br />
in his Hieroglyphic Chart. In this piece <strong>of</strong><br />
blazonry, the two fields occupied by Judah<br />
and Dan are azure, or blue, and those <strong>of</strong><br />
Ephraim and Reuben are or, or golden yellow ;<br />
an appropriation <strong>of</strong> colors altogether uncongenial<br />
with Royal Arch symbolism .<br />
We must then, depend on the Talmudic<br />
writers solely for the disposition and arrangement<br />
<strong>of</strong> the colors and devices <strong>of</strong> these banners<br />
. From their works we learn that the<br />
color <strong>of</strong> the banner <strong>of</strong> Judah was white ; that<br />
<strong>of</strong> Ephraim, scarlet ; that <strong>of</strong> Reuben, purple ,<br />
and that <strong>of</strong> Dan, blue ; and that the devices <strong>of</strong><br />
the same tribes were respectively the lion, the<br />
ox the man, and the eagle .<br />
'Hence, under this arrangement-and it is<br />
the only one upon which we can depend-the<br />
four banners in a Chapter <strong>of</strong> Royal Arch<br />
Masons, working in the American Rite, must<br />
be distributed as follows among the bannerbearing<br />
<strong>of</strong>ficers :<br />
1st. An eagle, on a blue banner . This represents<br />
the tribe <strong>of</strong> Dan, and is borne by the<br />
<strong>Grand</strong> Master <strong>of</strong> the first veil .<br />
2d . A man, on a purple banner. This represents<br />
the tribe <strong>of</strong> Reuben, and is borne by<br />
the <strong>Grand</strong> Master <strong>of</strong> the second veil .<br />
3d . An ox, on a scarlet banner. This represents<br />
the tribe <strong>of</strong> Ephraim, and is borne by<br />
the <strong>Grand</strong> Master <strong>of</strong> the third veil.<br />
4th . A lion, on a white banner . This represents<br />
the tribe <strong>of</strong> Judah, and is borne by the<br />
Royal Arch Captain .<br />
Banquet. See Table-Lodge .<br />
Baphomet. <strong>The</strong> imaginary idol, or, rather,<br />
symbol which the Knights Templars were<br />
accused <strong>of</strong> employing in their mystic rights .<br />
<strong>The</strong> forty-second <strong>of</strong> the charges preferred<br />
against them by Pope Clement is in these<br />
words : Item quod ipsi per singulas provincias<br />
habeant idola : videlicet capita quorum<br />
aliqua habebant tres facies, et alia unum : et<br />
aliqua cranium humanism ha bebant . Also,<br />
that in all <strong>of</strong> the provinces they have idols,<br />
namely, heads, <strong>of</strong> which some had three faces,<br />
some one, and some had a human skull . Von<br />
Hammer, a bitter enemy <strong>of</strong> the Templars, in<br />
his book entitled <strong>The</strong> Mystery <strong>of</strong> Baphomet<br />
Revealed, revived this old accusation, and attached<br />
to the Baphomet an impious signification.<br />
He derived the name from the Greek<br />
words, $a, baptism, and µfjrts, wisdom, and<br />
thence supposed that it represented the admission<br />
<strong>of</strong> the initiated into the secret mysteries<strong>of</strong><br />
theOrder . Fromthisgratuitousassumption<br />
he deduces his theory, set forth even m<br />
the very title <strong>of</strong> his work, that the Templars<br />
were convicted, by their own monuments, <strong>of</strong><br />
being guilty as Gnostics and Ophites <strong>of</strong> apostasy,<br />
idolatry, and impurity . Of this statement<br />
he <strong>of</strong>fers no other historical testimony<br />
than the Articles <strong>of</strong> Accusation, themselves<br />
devoid <strong>of</strong> pro<strong>of</strong>, but through which the Templars<br />
were made the victims <strong>of</strong> the jealousy <strong>of</strong><br />
the Pope and the avarice <strong>of</strong> the King <strong>of</strong> France .<br />
Others again have thought that they could<br />
find in Baphomet a corruption <strong>of</strong> Mahomet,<br />
and hence they have asserted that the Templars<br />
had been perverted from their religious<br />
faith by the Saracens, with whom they<br />
had so much intercourse, sometimes as foes<br />
and sometimes as friends . Nicolai, who<br />
wrote an Essay on the Accusations brought<br />
against the Templars, published at Berlin,<br />
in 1782, supposes, but doubtingly, that the<br />
fi e <strong>of</strong> the Baphomet, figura Ba f'ometi,<br />
w ch was depicted on a bust representing the<br />
Creator, was nothing else but the Pythagorean<br />
pentagon, the symbol <strong>of</strong> health and prosperity,<br />
borrowed by the Templays from the Gnostics,<br />
who in turn had obtained it from the<br />
School <strong>of</strong> Pythagoras .<br />
King, in his learned work on the Gnostics,<br />
thinks that the Baphomet may have been a<br />
symbol <strong>of</strong> the Manicheans, with whose widespreading<br />
heresy in the Middle Ages he does<br />
not doubt that a large portion <strong>of</strong> the inquiring<br />
spirits <strong>of</strong> the Temple had been intoxicated .<br />
Amid these conflicting views, all merely<br />
speculative, it will not be uncharitable or unreasonable<br />
to suggest that the Baphomet, or<br />
skull <strong>of</strong> the ancient Templars, was, like the<br />
relic <strong>of</strong> their modern <strong>Masonic</strong> representatives,<br />
simply an impressive symbol teaching the<br />
lesson <strong>of</strong> mortality, and that the latter has<br />
really been derived from the former .<br />
Baptism, <strong>Masonic</strong> . <strong>The</strong> term "<strong>Masonic</strong><br />
Baptism " has been recently applied in this<br />
country by some authorities to that ceremony<br />
which is used in certain <strong>of</strong> the high degrees,<br />
and which, more properly, should be called<br />
"Lustration." It has been objected that the<br />
use <strong>of</strong> the term is calculated to give needless<br />
<strong>of</strong>fense to scrupulous persons who might suppose<br />
it to be an imitation <strong>of</strong> a Christian sacrament.<br />
But, in fact, the <strong>Masonic</strong> baptism has<br />
no allusion whatsoever, either in form or design,<br />
to the sacrament <strong>of</strong> the Church . It is<br />
simply a lustration or purification by water, a<br />
ceremony which was common to all the ancient<br />
initiations . (See Lustration .)<br />
Bard . A title <strong>of</strong> great dignity and importance<br />
among the ancient Britons, which was
print<br />
98 BASTARD<br />
BARRUEL<br />
conferred only upon men <strong>of</strong> distinguished rank<br />
in society and who filled a sacred <strong>of</strong>fice . It<br />
was the third or lowest <strong>of</strong> the three degrees<br />
into which Druidism was divided . (See Druidical<br />
Mysteries .)<br />
<strong>The</strong>re is an <strong>of</strong>ficer <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Scotland called the "<strong>Grand</strong> Bard ."<br />
Bastard. <strong>The</strong> question <strong>of</strong> the ineligibility<br />
<strong>of</strong> bastards to be made Freemasons was first<br />
brought to the attention <strong>of</strong> the Craft by<br />
Brother Chalmers I. Paton, who, in several<br />
articles in <strong>The</strong> London Freemason, in 1869,<br />
contended that they were excluded from initiation<br />
by the Ancient Regulations . Subsequently,<br />
in his compilation entitled <strong>Freemasonry</strong><br />
and its Jurisprudence published in 1872,<br />
he cites several <strong>of</strong> the Old Constitutions as<br />
explicitly declaring that the men made Masons<br />
shall be "no bastards ." This is a most nnwarrantable<br />
interpolation not to be justified in<br />
any writer on Jurisprudence ; for on a careful<br />
examination <strong>of</strong> all the old manuscript copies<br />
which have been published, no such words<br />
are to be found in any one <strong>of</strong> them . As an<br />
instance <strong>of</strong> this literary disingenuousness (to<br />
use no harsher term) I quote the following<br />
from his work (p . 60j : "<strong>The</strong> charge in this<br />
second edition [<strong>of</strong> Anderson's Constitutions] is<br />
in the following unmistakable words : `<strong>The</strong><br />
men made Masons must be freeborn, no bastard<br />
(or no bondmen,) <strong>of</strong> mature age and <strong>of</strong><br />
good report, hale and sound, not deformed or<br />
dismembered at the time <strong>of</strong> their making .' "<br />
Now, with a copy <strong>of</strong> this second edition<br />
lying open before me, I find the passage thus<br />
ed: "<strong>The</strong> men made Masons must be<br />
reeborn, (or no bondmen,) <strong>of</strong> mature age and<br />
<strong>of</strong> good report, hale and sound, not deformed<br />
or dismembered at the time <strong>of</strong> their making ."<br />
<strong>The</strong> words "no bastard " are Paton's interpolation.<br />
Again, Paton quotes from Preston the An-<br />
.cient Charges at makings, in these words :<br />
"That he that be made be able in all degrees ;<br />
that is, freeborn, <strong>of</strong> a good kindred, true, and<br />
no bondsman or bastard, and that he have his<br />
right limbs as a man ought to have ."<br />
But on referring to Preston (edition <strong>of</strong> 1775,<br />
and all subsequent editions) we find the passage<br />
to be correctly thus : "That he that be<br />
made be able in all degrees ; that is, freeborn,<br />
<strong>of</strong> a good kindred, true, and no bondsman,<br />
and that he have his limbs as a man ought to<br />
have ."<br />
Positive law authorities should not be thus<br />
cited, not merely carelessly, but with designed<br />
inaccuracy to support a theory .<br />
But although there is no regulation in the<br />
Old Constitutions which explicitly prohibits<br />
the initiation <strong>of</strong> bastards, it may be implied<br />
from their language that such prohibition did<br />
exist . Thus, in all the old manuscripts, we<br />
find such expressions as these : he that shall be<br />
made a Mason "must be freeborn and <strong>of</strong> good<br />
kindred" (Sloane MS ., No. 3323), or "come <strong>of</strong><br />
good kindred" (Edinburgh Kilwinning MS .),<br />
or, as the Roberts Print more definitely has it,<br />
"<strong>of</strong> honest parentage."<br />
It is not, I therefore think, to be doubted<br />
that formerly bastards were considered as ineligible<br />
for initiation, on the same principle<br />
that they were, as a degraded class, excluded<br />
from the priesthood in the Jewish and the primitive<br />
Christian church. But the more liberal<br />
spirit <strong>of</strong> modern times has long since made the<br />
law obsolete, because it is contrary to the principles<br />
<strong>of</strong> justice to punish a misfortune as if it<br />
was a crime .<br />
Barbati Fratres . Bearded Brothers-at<br />
an earlier date known as the Conversi-craftsmen<br />
known among the Conventual Builders,<br />
admitted to the Abbey Corbey in the year<br />
851, whose social grade was more elevated<br />
than the ordinary workmen, and were freeborn<br />
. <strong>The</strong> Conversi were filiates in the Abbeys,<br />
used a quasi-monastic dress, could leave<br />
their pr<strong>of</strong>ession whenever they chose and could<br />
return to civil life. Converts who abstained<br />
from secular pursuits as sinful and pr<strong>of</strong>essed<br />
conversion to the higher life <strong>of</strong> the Abbe,<br />
without becoming monks . Schoke or guilds <strong>of</strong><br />
such Operatives lodged within the convents .<br />
We are told by Bro. Geo . F . Fort (in his Critical<br />
Inquiry Concerning the Medicevat Conventual<br />
Builders, 1884) that the schoo <strong>of</strong><br />
dextrous Barbati Fratres incurred the anger<br />
<strong>of</strong> their coreigionists, by their haughty deportment,<br />
sumptuous garb, liberty <strong>of</strong> movement<br />
and refusal to have their long, flowing<br />
beards shaven-hence their name-thus tending<br />
to the more fascinating attractions <strong>of</strong> civil<br />
life as time carried them forward through the<br />
centuries to the middle <strong>of</strong> the thirteenth, when<br />
William Abbott, <strong>of</strong> Premontre, attempted to<br />
enforce the rule <strong>of</strong> shaving the beard . "<strong>The</strong>se<br />
worthy ancestors <strong>of</strong> our modern craft deliberately<br />
refused," and said, "if the execution <strong>of</strong><br />
this order were pressed against them, `they<br />
would fire every cloister and cathedral in the<br />
country.' " <strong>The</strong> decretal was withdrawn .<br />
Barefeet. See Discalceation .<br />
Barruel, Abbe . Augustin Barruel, generally<br />
known as the Abbe Barruel, who was<br />
born, October 2, 1741, at Villeneuve de Berg,<br />
in France, and who died October 5, 1820, was<br />
an implacable enemy <strong>of</strong> <strong>Freemasonry</strong> . He<br />
was a prolific writer, but owes his reputation<br />
principally to the work entitled Memoires<br />
pour servir a l'Histoire du Jacobinisme, 4 vols .,<br />
8vo, published in London in 1797 . In this<br />
work he charges the Freemasons with revolutionary<br />
principles in politics and with infidelity<br />
in religion . He seeks to trace the origin<br />
<strong>of</strong> the Institution first to those ancient heretics,<br />
the Manicheans, and through them to the<br />
Templars, against whom he revives the old<br />
accusations <strong>of</strong> Philip the Fair and Clement<br />
V . His theory <strong>of</strong> the Templar origin <strong>of</strong><br />
Masonry is thus expressed (ii ., 382) : " Your<br />
whole school and all your Lodges are derived<br />
from the Templars. After the extinction <strong>of</strong><br />
their Order, a certain number <strong>of</strong> guilty knights,<br />
having escaped the proscription, united for<br />
the preservation <strong>of</strong> their horrid mysteries . To<br />
their impious code they added the vow <strong>of</strong><br />
vengeance against the kings and priests who<br />
destroyed their Order, and against all religion<br />
which anathematized their dogmas. <strong>The</strong>y
BARTOLOZZI<br />
BASLE 99<br />
made adepts, who should transmit from generation<br />
to generation the same mysteries <strong>of</strong> iniquity,<br />
the same oaths, and the same hatred <strong>of</strong><br />
the God <strong>of</strong> the Christians, and <strong>of</strong> kings, and <strong>of</strong><br />
priests. <strong>The</strong>se mysteries have descended to<br />
you, and you continue to perpetuate their<br />
impiety, their vows, and their oaths . Such is<br />
your origin. <strong>The</strong> lapse <strong>of</strong> time and the change<br />
<strong>of</strong> manners have varied a part <strong>of</strong> your symbols<br />
and your frightful systems ; but the essence<br />
<strong>of</strong> them remains, the vows, the oaths, the<br />
hatred, and the conspiracies are the same ."<br />
It is not astonishing that Lawrie (History <strong>of</strong><br />
<strong>Freemasonry</strong>, p . 50) should have said <strong>of</strong> the<br />
writer <strong>of</strong> such statements, that "that charity<br />
and forbearance which distinguish the Christian<br />
character are never exemplified in the<br />
work <strong>of</strong> Barruel ; and the hypocrisy <strong>of</strong> his pretensions<br />
is <strong>of</strong>ten betrayed by the fury <strong>of</strong> his<br />
zeal . <strong>The</strong> tattered veil behind which he attempts<br />
to cloak his inclinations <strong>of</strong>ten discloses<br />
to the reader the motives <strong>of</strong> the man<br />
and the wishes <strong>of</strong> his party ." Although the<br />
attractions <strong>of</strong> his style and the boldness <strong>of</strong> his<br />
declamation gave Barruel at one time a prominent<br />
place among anti-<strong>Masonic</strong> writers, his<br />
work is now seldom read and never cited in<br />
<strong>Masonic</strong> controversies, for the progress <strong>of</strong><br />
truth has assigned their just value to its extravagant<br />
assertions .<br />
Bartolozzi, Francesco (1728-1813) . A<br />
famous engraver who lived for some time in<br />
London and engraved the frontispiece <strong>of</strong> the<br />
1784 edition <strong>of</strong> the Book <strong>of</strong> Constitutions . He<br />
was initiated in the Lodge <strong>of</strong> the Nine Muses<br />
in London on February 13 1777 (E. L . H .]<br />
Basilica. Literally and originally a royal<br />
palace . A Roman Pagan,basilica was a rectangular<br />
hall whose length was two or three<br />
times its breadth, divided by two or more lines<br />
<strong>of</strong> columns, bearing entablatures, into a broad<br />
central nave and side aisles . It was generally<br />
ro<strong>of</strong>ed with wood, sometimes vaulted. At one<br />
end was the entrance . From the center <strong>of</strong> the<br />
opposite end opened a semicircular recess as<br />
broad as the nave, called in Latin the "Tribuna"<br />
and in Greek the "Apsis ." <strong>The</strong> uses <strong>of</strong><br />
the basilica were various and <strong>of</strong> a public character,<br />
courts <strong>of</strong> justice being held in them .<br />
Only a few ruins remain, but sufficient to establish<br />
the form and general arrangement .<br />
<strong>The</strong> significance <strong>of</strong> the basilica to Freemasons<br />
is that it was the form adopted for<br />
early Christian churches, and for its influence<br />
on the building guilds .<br />
For the beginning <strong>of</strong> Christian architecture,<br />
which is practically the beginning <strong>of</strong> Operative<br />
Masonry, we must seek very near the beginning<br />
<strong>of</strong> the Christian religion . For three centuries<br />
the only places in Pagan Rome where<br />
Christians could meet with safety were in<br />
the catacombs . When Constantine adopted<br />
Christianity in 324, the Christians were no<br />
longer forced to worship in the catacombs .<br />
<strong>The</strong>y were permitted to worship in the basilica<br />
and chose days for special worship <strong>of</strong> the<br />
Saints on or near days <strong>of</strong> Pagan celebrations or<br />
feast days, so as not to attract the attention<br />
or draw the contempt <strong>of</strong> the Romans not<br />
Christians. Examples <strong>of</strong> this have come down<br />
to us, as, Christmas, St . John the Baptist<br />
Day, St. John the Evangelist Day, etc .<br />
<strong>The</strong> Christian basilicas spread over the<br />
Roman Empire, but in Rome applied specially<br />
to the seven principal churches founded by<br />
Constantine, and it was their plan that gave<br />
Christian churches this name . <strong>The</strong> first<br />
builders were the Roman Artificers, and after<br />
the fall <strong>of</strong> the Western Empire we find a decadent<br />
branch at Como (see Como) that developed<br />
into the Comacine Masters, who<br />
evolved, aided by Byzantine workmen and influence,<br />
Lombard architecture .<br />
Basket. <strong>The</strong> basket or fan was among the<br />
Egyptians a symbol <strong>of</strong> the purification <strong>of</strong> souls .<br />
<strong>The</strong> idea seems to have been adopted by other<br />
nations, and hence, "initiations in the Ancient<br />
Mysteries," says Mr . Rolle (Cults de Bacch ., i .,<br />
30) "being the commencement <strong>of</strong> a better life<br />
and the perfection <strong>of</strong> it, could not take place<br />
till the soul was purified . <strong>The</strong> fan had been<br />
accepted as the symbol <strong>of</strong> that purification<br />
because the mysteries purged the soul <strong>of</strong> sin,<br />
as the fan cleanses the grain ." John the Baptist<br />
conveys the same idea <strong>of</strong> purification when<br />
he says <strong>of</strong> the Messiah, "His fan is in his hand,<br />
and he will thoroughly purge his floor." <strong>The</strong><br />
sacred basket in the Ancient Mysteries was<br />
called the AJKrov, and the one who carried it<br />
was termed the xucvdpopos, or basket-bearer .<br />
Indeed, the sacred basket, containing the first<br />
fruits and <strong>of</strong>ferings, was as essential in all solemn<br />
processions <strong>of</strong> the mysteries <strong>of</strong> Bacchus<br />
and other divinities as the Bible is in the <strong>Masonic</strong><br />
procession . As lustration was the symbol<br />
<strong>of</strong> purification by water, so the mystical<br />
fan or winnowing-basket was, according to<br />
Sainte Croix (Myst . du Pag., t . ii ., p . 81), the<br />
symbol in the Bacchic rites <strong>of</strong> a purification<br />
by air.<br />
Basle, Congress <strong>of</strong> . A <strong>Masonic</strong> Congress<br />
was held September 24,1848, at Basle, in Switzerland,<br />
consisting <strong>of</strong> one hundred and six<br />
members, representing eleven Lodges under the<br />
patronage <strong>of</strong> the Swiss <strong>Grand</strong> Lodge Alpina .<br />
<strong>The</strong> Congress was principally engaged upon<br />
the discussion <strong>of</strong> the question, "What can and<br />
what ought <strong>Freemasonry</strong> to contribute towards<br />
the welfare <strong>of</strong> mankind locally, nationally,<br />
and internationally? " <strong>The</strong> conclusion<br />
to which the Congress appeared to arrive upon<br />
this question was briefly this : "Locally, <strong>Freemasonry</strong><br />
ought to strive to make every brother<br />
a good citizen, a good father, and a good<br />
neighbor ; whilst it ought to teach him to perform<br />
every duty <strong>of</strong> life faithfully. Nationally,<br />
a Freemason ought to strive to promote and to<br />
maintain the welfare and the honor <strong>of</strong> his<br />
native land, to love and to honor it himself,<br />
and, if necessary, to place his life and fortune<br />
at its disposal ; Internationally, a Freemason is<br />
bound to go still further : he must consider<br />
himself as a member <strong>of</strong> that one great family,<br />
-the whole human race,-who are all children<br />
<strong>of</strong> one and the same Father, and that it is<br />
in this sense, and with this spirit, that the<br />
Freemason ought to work if he would appear<br />
worthily before the throne <strong>of</strong> Eternal Truth
100 BATON<br />
BEAUSEANT<br />
and Justice." <strong>The</strong> Congress appears to have<br />
accomplished no practical result .<br />
Baton . <strong>The</strong> truncheon or staff <strong>of</strong> a <strong>Grand</strong><br />
Marshal, and always carried by him in processions<br />
as the ensign <strong>of</strong> his <strong>of</strong>fice . It is a<br />
wooden rod about eighteen inches long . . In<br />
the militaryuaaga <strong>of</strong> England, the baton <strong>of</strong><br />
the Earl Marshal was originally <strong>of</strong> wood, but<br />
in the reign <strong>of</strong> Richard II . it was made <strong>of</strong> gold,<br />
and delivered to him at his creation, a custom<br />
which is still continued . In the patent or<br />
commission granted by that monarch to the<br />
Duke <strong>of</strong> Surrey the baton is minutely described<br />
as "baculum aureum circa utramque<br />
finem de nigro annulatum," a golden wand, having<br />
black rings around each end-a description<br />
that will very well suit for a <strong>Masonic</strong> baton .<br />
Bats, Parliament <strong>of</strong> . <strong>The</strong> Parliament<br />
which assembled in England in the year 1426,<br />
during the minority <strong>of</strong> Henry VI., to settle<br />
the disputes between the Duke <strong>of</strong> Gloucester,<br />
the Regent, and the Bishop <strong>of</strong> Winchester,<br />
the guardian <strong>of</strong> the young king's<br />
person, and which was so called because the<br />
members, being forbidden by the Duke <strong>of</strong><br />
Gloucester to wear swords, armed themselves<br />
with clubs or bats . It has been stated by<br />
Preston (Illustrations) that it was in this<br />
Parliament that the Act forbidding Masons<br />
to meet in Chapters or Congregations was<br />
passed ; but this is erroneous, for that act<br />
was passed in 1425 by the Parliament at<br />
Westminster, while the Parliament <strong>of</strong> Bats<br />
met at Leicester in 1426 . [E. L . H .]<br />
(See Laborers, Statutes <strong>of</strong>.)<br />
Battery. A given number <strong>of</strong> blows by the<br />
gavels <strong>of</strong> the <strong>of</strong>ficers, or by the hands <strong>of</strong> the<br />
Brethren, as a mark <strong>of</strong> approbation, admiration,<br />
or reverence, and at times accompanied<br />
by the acclamation.<br />
Bavaria. <strong>Freemasonry</strong> was introduced<br />
into Bavaria, from France, in 1737. <strong>The</strong><br />
meetings <strong>of</strong> the Lodges were suspended in<br />
1784 by the reigning duke, Charles <strong>The</strong>odore,<br />
and the Act <strong>of</strong> suspension was renewed in 1799<br />
and 1804 by Maximilian Joseph, the King <strong>of</strong><br />
Bavaria . <strong>The</strong> Order was subsequently revived<br />
in 1812 and in 1817 . <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong><br />
Bayreuth was constituted in 1811 under the<br />
appellation <strong>of</strong> the "<strong>Grand</strong> Lodge zur Sonne ."<br />
In 1868 a <strong>Masonic</strong> conference took place <strong>of</strong><br />
the Lodges under its jurisdiction, and a constitution<br />
was adopted, which guarantees to<br />
every confederated Lodge perfect freedom <strong>of</strong><br />
ritual and government, provided the <strong>Grand</strong><br />
Lodge finds these to be <strong>Masonic</strong> .<br />
Bay-Tree. An evergreen plant, and a<br />
symbol in <strong>Freemasonry</strong> <strong>of</strong> the immortal nature<br />
<strong>of</strong> Truth. By the bay-tree thus referred<br />
to in the ritual <strong>of</strong> the Companion <strong>of</strong> the Red<br />
Cross, is meant the laurel, which, as an evergreen,<br />
was among the ancients a symbol <strong>of</strong><br />
immortality. It is, therefore, properly compared<br />
with truth, which Josephus makes Zerubbabel<br />
say is "immortal and eternal."<br />
Bazot, Etienne Frangols . A French <strong>Masonic</strong><br />
writer, born at Nievre, March 31, 1782 .<br />
He published at Paris, in 1810, a Vocabulaire<br />
des Francs-Masons, which was translated into<br />
Italian, and in 1811 a Manuel du Franc-Mason<br />
which is one <strong>of</strong> the most judicious works <strong>of</strong><br />
the kind published in France . He was also<br />
the author <strong>of</strong> Morale de la Franc-Magonnerie,<br />
and the Tuileur Expert des 33 degres, which is a<br />
complement to his Manuel . Bazot was distinguished<br />
for other literary writings on subjects<br />
<strong>of</strong> general literature, such as two volumes <strong>of</strong><br />
Tales and Poems, A Eulogy on the Abbe de<br />
1'Epee, and as the editor <strong>of</strong> the Biographie Nouvelle<br />
des Contem~ poraires, in 20 volumes .<br />
B . D . S. P . ld . G . F. In the French rituals<br />
<strong>of</strong> the Knights <strong>of</strong> the East and West, these<br />
letters are the initials <strong>of</strong> Beaute, Divinit6,<br />
Sagesse, Puissance, Honneur, Gloire, Force,<br />
which correspond to the letters <strong>of</strong> the English<br />
rituals, B . D . W . P . H . G . S., which are the<br />
initials <strong>of</strong> equivalent words .<br />
Beadle. An <strong>of</strong>ficer in a Council <strong>of</strong> Knights<br />
<strong>of</strong> the Holy Sepulcher, corresponding to the<br />
Junior Deacon <strong>of</strong> a symbolic Lodge . <strong>The</strong><br />
beadle, bedellus (DuCange), is one, says Junius,<br />
who proclaims and executes the will <strong>of</strong><br />
superior powers .<br />
Beaton, Mrs . One <strong>of</strong> those fortunate females<br />
who are said to have obtained possession<br />
<strong>of</strong> the Masons' secrets. <strong>The</strong> following account<br />
<strong>of</strong> her is given in A General History <strong>of</strong><br />
the County <strong>of</strong> Norfolk, published in 1829 (vol .<br />
2, p . 1304) . Mrs. Beaton, who was a resident<br />
<strong>of</strong> Norfolk, England, was commonly called the<br />
Freemason, from the circumstance <strong>of</strong> her having<br />
contrived to conceal herself, one evening,<br />
in the wainscoting <strong>of</strong> a Lodge-room, where she<br />
learned the secret-at the knowledge <strong>of</strong> which<br />
thousands <strong>of</strong> her sex have in vain attempted<br />
to arrive . She was, in many respects, a very<br />
singular character, <strong>of</strong> which one pro<strong>of</strong> adduced<br />
is that the secret <strong>of</strong> the Freemasons died with<br />
her . She died at St . John Maddermarket,<br />
Norwich, July, 1802, aged eighty-five .<br />
Beaucenifer . From Beauseant, and fero,<br />
to carry. <strong>The</strong> <strong>of</strong>ficer among the old Knights<br />
Templar whose duty it was to carry the Beauseant<br />
in battle. <strong>The</strong> <strong>of</strong>fice is still retained in<br />
some <strong>of</strong> the high degrees which are founded on<br />
Templarism .<br />
Beauchalne . <strong>The</strong> Chevalier Beauchaine<br />
wasone<strong>of</strong> the mostfanatical<strong>of</strong> the irremovable<br />
Masters <strong>of</strong> the Ancient <strong>Grand</strong> Lodge <strong>of</strong><br />
France . He had established his Lodge at the<br />
"Golden Sun " an inn in the Rue St. Victor,<br />
Paris, where he slept, and for six francs conferred<br />
all the degrees <strong>of</strong> <strong>Freemasonry</strong> . On<br />
August 17, 1747, he<br />
organized the Order <strong>of</strong><br />
Fendeurs, or Woodcutters,<br />
at Paris .<br />
Beauseant . <strong>The</strong><br />
vexillum belli, or warbanner<br />
<strong>of</strong> the ancient<br />
Templars, which is also<br />
used by the modern <strong>Masonic</strong><br />
Order . <strong>The</strong> upper<br />
half <strong>of</strong> the banner was<br />
black, and the lower half<br />
white : black, to typify terror to foes, and white,<br />
fairness to friends . It bore the pious inscription,<br />
Non nobis, Domine non nobis, red nomini
amb<br />
BEAUTY<br />
BEEHIVE 101<br />
tuo da gloriam . It is frequently, says Barrington<br />
(Intro . to Her ., p . 121), introduced among<br />
the decorations in the Temple Church, and on<br />
one <strong>of</strong> the paintings on the wall, Henry I . is<br />
represented with this banner in his hand . As<br />
to the derivation <strong>of</strong> the word, there is some<br />
doubt among writers . Bauseant or Bausant<br />
was, in old French, a piebald or party-colored<br />
horse ; and the word Bawseant is used in the<br />
Scottish dialect with a similar reference to two<br />
colors . Thus, Burns says :<br />
"His honest, sonsie, baws'nt face,"<br />
where Dr. Currie, in his Glossary <strong>of</strong> Burns, explains<br />
bawsent as meaning " having a white<br />
stripe down the face ." It is also supposed by<br />
some that the word bauseant may be only a<br />
form, in the older language, <strong>of</strong> the modern<br />
French word biensfant which signifies something<br />
decorous or handsome ; but the former<br />
derivation is preferable, in which beauseant<br />
would signify simply a party-colored banner .<br />
With regard to the double signification <strong>of</strong> the<br />
white and black banner, the Orientalists have<br />
a legend <strong>of</strong> Alexander the Great, which may be<br />
appropriately quoted on the present occasion,<br />
as given by Weil in his Biblical Legends<br />
(p . 70) .<br />
Alexander was the lord <strong>of</strong> light and darkness<br />
: when he went out with his army the<br />
light was before him, and behind him was the<br />
darkness, so that he was secure against all<br />
uscadesiilack<br />
standard he had also the<br />
and by means <strong>of</strong> a miraculous<br />
white and<br />
power to transform the clearest day into midnight<br />
and darkness, or black night into noonday,<br />
just as he unfurled the one or the other .<br />
Thus he was unconquerable, since he rendered<br />
his troops invisible at his pleasure, and came<br />
down suddenly upon his foes . Might there not<br />
have been some connection between the mythical<br />
white and black standard <strong>of</strong> Alexander<br />
and the Beauseant <strong>of</strong> the Templars? We know<br />
that the latter were familiar with Oriental<br />
symbolism .<br />
Beauseant was also the war-cry <strong>of</strong> the Ancient<br />
Templars .<br />
Beauty. Said to be symbolically one <strong>of</strong><br />
the three supports <strong>of</strong> a Lodge. It is represented<br />
by the Corinthian column, because the<br />
Corinthian is the most beautiful <strong>of</strong> the ancient<br />
orders <strong>of</strong> Architecture ; and by the Junior<br />
Warden, because he symbolizes the meridian<br />
sun-the most beautiful object in the heavens .<br />
Hiram Abif is also said to be represented by<br />
the Column <strong>of</strong> Beauty because the Temple<br />
was indebted to his skip for its splendid decorations<br />
. <strong>The</strong> idea <strong>of</strong> Beauty as one <strong>of</strong> the supports<br />
<strong>of</strong> the Lodge is found in the earliest rituals<br />
<strong>of</strong> the eighteenth century, as well as the<br />
symbolism which refers it to the Corinthian<br />
column and the Junior Warden . Preston first<br />
introduced the reference to the Corinthian<br />
column and to Hiram Abif. Beauty, 111KD21,<br />
tiphiret, was the sixth <strong>of</strong> the Kabbalistic Sephiroth,<br />
and, with Justice and Mercy, formed the<br />
second Sephirotic triad ; and from the Kabbalists<br />
the Masons most probably derived the<br />
symbol. (See Supports <strong>of</strong> theLodge .)<br />
Beauty and Bands . <strong>The</strong> names <strong>of</strong> the<br />
two rods spoken <strong>of</strong> by the prophet Zechariah<br />
as symbolic <strong>of</strong> his pastoral <strong>of</strong>fice . This expression<br />
was in use in portions <strong>of</strong> the old <strong>Masonic</strong><br />
ritual in England ; but in the system <strong>of</strong> Dr .<br />
Hemming, which was adopted at the union <strong>of</strong><br />
the two <strong>Grand</strong> Lodges in 1813, this symbol,<br />
with all reference to it, was expunged, and, as<br />
Dr . Oliver says (Sym . Dic .), "it is nearly forgotten,<br />
except by a few old Masons, who may<br />
perhaps recollect the illustration as an incidental<br />
subject <strong>of</strong> remark among the Fraternity<br />
<strong>of</strong> that period ."<br />
Becker. See Johnson .<br />
Becker, Rudolph Zacharias . A very<br />
zealous Mason <strong>of</strong> Gotha, who published, in<br />
1786, an historical essay on the Bavarian Illuminati<br />
under the title <strong>of</strong> Grundsatze Verfassung<br />
and Schicksale des Illuminatens Order in<br />
Baiern . He was a very popular writer on educational<br />
subjects ; his Instructive Tales <strong>of</strong> Joy<br />
and Sorrow was so highly esteemed, that a<br />
half million copies were printed in German<br />
and other languages . He died in 1802 .<br />
B6darride, <strong>The</strong> Brothers . <strong>The</strong> Brothers<br />
Marc, Michel, and Joseph Bedarride were<br />
<strong>Masonic</strong> charlatans, notorious for their propagation<br />
<strong>of</strong> the Rite <strong>of</strong> Mizraim, having established<br />
in 1813, at Paris, under the partly real<br />
and partly pretended authority <strong>of</strong> Lechangeur,<br />
the inventor <strong>of</strong> the Rite, a upreme Puissance<br />
for France, and organized a large number<br />
<strong>of</strong> Lodges. Of these three brothers, who<br />
were Israelites, Michel, who assumed the most<br />
prominent position in the numerous controversies<br />
which arose in French Masonry on<br />
account <strong>of</strong> their Rite died February 16, 1856 .<br />
Marc died ten years iefore, in April, 1846 . Of<br />
Joseph, who was never very prominent, we<br />
have no record as to the time <strong>of</strong> his death .<br />
(See Mizraim, Rite <strong>of</strong>.)<br />
Beehive . <strong>The</strong> bee was among the Egyptians<br />
the symbol <strong>of</strong> an obedient peoplebecause,<br />
says Horapollo, <strong>of</strong> all insects, the bee<br />
alone had a king . Hence, looking at the regulated<br />
labor <strong>of</strong> these insects when congregated<br />
in their hive, it is not surprising that a<br />
beehive should have been deemed an appropriate<br />
emblem <strong>of</strong> systematized industry. <strong>Freemasonry</strong><br />
has therefore adopted the beehive as<br />
a symbol <strong>of</strong> industry, a virtue taught in the<br />
ritual which says that a Master Mason<br />
"works that he may receive wages, the better<br />
to support himself and family, and contribute<br />
to the relief <strong>of</strong> a worthy, distressed brother<br />
his widow and orphans " ; and in the Old<br />
Charges, which tell us that "all Masons shall<br />
work honestly on working days, that they<br />
may live creditably on holidays ." <strong>The</strong>re<br />
seems, however, to be a more recondite meaning<br />
connected with this symbol . <strong>The</strong> ark has<br />
already been shown to have been an emblem<br />
common to <strong>Freemasonry</strong> and theAncient Mysteries,<br />
as a symbol <strong>of</strong> regeneration-<strong>of</strong> the<br />
second birth from death to life . Now in the<br />
Mysteries, a hive was the type <strong>of</strong> the ark .<br />
"Hence," says Faber (Orig. <strong>of</strong> Pag. Idol ., vol .<br />
ii ., 133), "both the diluvian priestesses and<br />
the regenerated souls were called bees ; hence,
102 BEHAVIOR<br />
BENAC<br />
bees were feigned to be produced from the<br />
carcass <strong>of</strong> a cow, which also symbolized the<br />
ark ; and hence, as the great father was esteemed<br />
an infernal god, honey was much used<br />
both in funeral rites and in the Mysteries ."*<br />
Behavior. <strong>The</strong> subject <strong>of</strong> a Mason's behavior<br />
is one that occupies much attention in<br />
both the ritualistic and the monitorial instructions<br />
<strong>of</strong> the Order . In " the Charges <strong>of</strong> a Freemason,"<br />
extracted from the ancient records<br />
and first published in the Constitutions <strong>of</strong><br />
1723, the sixth article is exclusively appropriated<br />
to the subject <strong>of</strong> "Behavior." It is<br />
divided into six sections, as follows : 1 . Behavior<br />
in the Lodge while constituted . 2. Be<br />
havior after the Lodge is over and the Brethren<br />
not gone . 3 . Behavior when Brethren<br />
meet without strangers, but not in a Lodge<br />
formed. 4 . Behavior in presence <strong>of</strong> strangers<br />
not Masons. 5 . Behavior at home and<br />
in your neighborhood . 6 . Behavior toward<br />
a strange brother . <strong>The</strong> whole article<br />
constitutes a code <strong>of</strong> moral ethics remarkable<br />
for the purity <strong>of</strong> the principles it inculcates<br />
and is well worthy <strong>of</strong> the close attention olt<br />
every Mason . It is a complete refutation <strong>of</strong><br />
the slanders <strong>of</strong> anti-<strong>Masonic</strong> revilers . As<br />
these charges are to be found in all the editions<br />
<strong>of</strong> the Book <strong>of</strong> Constitutions, and in many<br />
recent <strong>Masonic</strong> works, they are readily accessible<br />
to everyone who desires to read them .<br />
Behold Your Master . When, in the installation<br />
services, the formula is used, "Brethren,<br />
behold your master," the expression is not<br />
simply exclamatory, but is intended, as the<br />
original use <strong>of</strong> the word behold implies, to invite<br />
the members <strong>of</strong> the Lodge to fix their attention<br />
upon the new relations which have<br />
sprung up between them and him who has j ust<br />
been elevated to the Oriental Chair, and to<br />
impress upon their minds the duties which<br />
they owe to him and which he owes to them .<br />
In like manner, when the formula is continued,<br />
"Master, behold your brethren," the Master's<br />
attention is impressively directed to the<br />
same change <strong>of</strong> relations and duties . <strong>The</strong>se<br />
are not mere idle words, but convey an important<br />
lesson, and should never be omitted<br />
in the ceremony <strong>of</strong> installation .<br />
Bel. 5? , Bel, is the contracted form <strong>of</strong> t1y5,<br />
Baal, and was worshiped by the Babylonians<br />
as their chief deity. <strong>The</strong> Greeks and Romans<br />
so considered and translated the word by Zeus<br />
and Jupiter . It has, with Jah and On, been introduced<br />
into the Royal Arch system as a<br />
representative <strong>of</strong> the Tetragrammaton, which<br />
it and the accompanying words have sometimes<br />
ignorantly been made to displace . At<br />
the session <strong>of</strong> the General <strong>Grand</strong> Chapter <strong>of</strong><br />
the United States, in 1871, this error was corrected<br />
; and while the Tetragrammaton was<br />
declared to be the true omnific word, the other<br />
three were permitted to be retained as merely<br />
explanatory .<br />
Belenus. Belenus, the Baal <strong>of</strong> the Scripture,<br />
was identified with Mithras and with<br />
* Bee, Evans, Animal Symbolism in Ecclesiastical<br />
Architecture .<br />
Apollo, the god <strong>of</strong> the sun . A forest in the<br />
neighborhood <strong>of</strong> Lausanne is still known as<br />
Sauv ,belin, or the forest <strong>of</strong> Belenus, and traces<br />
<strong>of</strong> this name are to be found in many parts <strong>of</strong><br />
En land . <strong>The</strong> custom <strong>of</strong> kindling fires about<br />
midnight on the eve <strong>of</strong> the festival <strong>of</strong> St . John<br />
the Baptist, at the moment <strong>of</strong> the summer<br />
solstice, which was considered by the ancients<br />
a season <strong>of</strong> rejoicing and <strong>of</strong> divination, is a<br />
vestige <strong>of</strong> Druidism in honor <strong>of</strong> this deity . It<br />
is a significant coincidence that the numerical<br />
value <strong>of</strong> the letters <strong>of</strong> the word Belenus, like<br />
those <strong>of</strong> Abraxas and Mithras, all representatives<br />
<strong>of</strong> the sun, amounts to 365, the exact<br />
number <strong>of</strong> the 'days in a solar year . (See<br />
Abraxas .)<br />
Belgium. Soon after the separation <strong>of</strong><br />
Belgium from the Netherlands, an independent<br />
<strong>Masonic</strong> jurisdiction was demanded by<br />
the former . Accordingly, in May, 1833, the<br />
<strong>Grand</strong> Orient <strong>of</strong> Belgium was established,<br />
which has under itq jurisdiction twenty-one<br />
Lodges. <strong>The</strong>re is also a Supreme Council <strong>of</strong><br />
the Ancient and Accepted Scottish Rite, which<br />
was constituted in the year 1817 .<br />
Belief, Religious . <strong>The</strong> fundamental law<br />
<strong>of</strong> Masonry contained in the first <strong>of</strong> the Old<br />
Charges collected in 1723, and inserted in the<br />
Book <strong>of</strong> Constitutions published in that year,<br />
sets forth the true doctrine as to what the<br />
Institution demands <strong>of</strong> a Mason in reference<br />
to his religious belief in the following words :<br />
"A Mason is obliged, by his tenure, to obey<br />
the moral law ; and if he rightly understands<br />
the art, he will never be a stupid atheist nor<br />
an irreligious libertine . But though in ancient<br />
times Masons were charged in every country<br />
to be <strong>of</strong> the religion <strong>of</strong> that country or nation,<br />
whatever it was, yet it is now thought more<br />
expedient only to oblige them to that religion<br />
in which all men agree, leaving their particular<br />
opinions to themselves ." Anderson, in his<br />
second edition, altered this article, calling a<br />
Mason a true Noaohida, and saying that<br />
Masons "all agree in the three great articles <strong>of</strong><br />
Noah," which is incorrect, since the Precepts<br />
<strong>of</strong> Noah were seven . (See Religion <strong>of</strong> Masonry .)<br />
Bells . <strong>The</strong> use <strong>of</strong> a bell in the ceremonies<br />
<strong>of</strong> the Third Degree, to denote the hour, is,<br />
manifestly, an anachronism, for bells were not<br />
invented until the fifth century. But Freemasons<br />
are not the only people who have<br />
imagined the existence <strong>of</strong> bells at the building<br />
<strong>of</strong> the Temple . Henry Stephen tells us<br />
(Apologie pour Herodote, ch . 39) <strong>of</strong> a monk<br />
who boasted that when he was at Jerusalem<br />
he obtained a vial which contained some <strong>of</strong><br />
the sounds <strong>of</strong> King Solomon's bells . <strong>The</strong><br />
blunders <strong>of</strong> a ritualist and the pious fraud <strong>of</strong> a<br />
relic-monger have equal claims to authenticity .<br />
<strong>The</strong> <strong>Masonic</strong> anachronism is, however, not<br />
worth consideration, because it is simply intended<br />
for a notation <strong>of</strong> time-a method <strong>of</strong><br />
expressing intelligibly the hour at which a<br />
supposed event occurred .<br />
Benae. A significant word in Symbolic<br />
Masonry, obsolete in many <strong>of</strong> the modern<br />
systems, whose derivation is uncertain . (See<br />
Macbenac.)
BENAI<br />
BENEVOLENT 103<br />
Benal. See Bonaim.<br />
Benakar. <strong>The</strong> name <strong>of</strong> a cavern to which<br />
certain assassins fled for concealment .<br />
Bendekar. A significant word in the high<br />
degrees . One <strong>of</strong> the Princes or Intendants <strong>of</strong><br />
Solomon, in whose quarry some <strong>of</strong> the traitors<br />
spoken <strong>of</strong> in the Third Degree were found . He<br />
is mentioned in the catalogue <strong>of</strong> Solomon's<br />
princes, given in 1 Kings iv. 9 . <strong>The</strong> Hebrew<br />
word is 1I7, the son <strong>of</strong> him who divides or<br />
pierces . In some old rituals we find a corrupt<br />
form, Bendac a.<br />
Benedict XIV. A Roman pontiff whose<br />
family name was Prosper Lambertini . He<br />
was born at Bologna in 1675, succeeded<br />
Clement X II. a s Pope in 1740, and died in<br />
1758 . He was distinguished for his learning<br />
and was a great encourager <strong>of</strong> the Arts and<br />
Sciences . He was, however, an implacable<br />
enemy <strong>of</strong> secret societies, and issued on the<br />
18th <strong>of</strong> May, 1751, his celebrated bull, renewing<br />
and perpetuating that <strong>of</strong> his predecessor<br />
which excommunicated the Freemasons . (See<br />
Bull .)<br />
Benediction . <strong>The</strong> solemn invocation <strong>of</strong> a<br />
blessing in the ceremony <strong>of</strong> closing a Lodge is<br />
called the benediction . <strong>The</strong> usual formula is<br />
as follows :<br />
"May the blessing <strong>of</strong> Heaven rest upon us,<br />
and all regular Masons ; may brotherly love<br />
prevail, and every moral and social virtue<br />
cement us ." <strong>The</strong> response is, "So mote it be .<br />
Amen " • which should always be audibly pronounced<br />
by all the Brethren .<br />
Beneficiary. One who receives the suprt<br />
or charitable donations <strong>of</strong> a Lodge .<br />
Those who are entitled to these benefits are<br />
affiliated Masons, their wives or widows, their<br />
widowed mothers, and their minor sons and<br />
unmarried daughters . Unaffiliated Masons<br />
cannot become the beneficiaries <strong>of</strong> a Lodge,<br />
but affiliated Masons cannot be deprived <strong>of</strong> its<br />
benefits on account <strong>of</strong> non-payment <strong>of</strong> dues .<br />
Indeed, as this non-paym ent <strong>of</strong> ten arises from<br />
poverty it thus furnishes a stronger claim for<br />
fraternal charity .<br />
Benefit Society, <strong>Masonic</strong> . In 1798, a<br />
society was established in London, under the<br />
patronage <strong>of</strong> the Prince <strong>of</strong> Wales, the Earl <strong>of</strong><br />
Moira, and all the other acting <strong>of</strong>ficers <strong>of</strong> the<br />
<strong>Grand</strong> Lodge, whose object was "the relief <strong>of</strong><br />
sick, aged, and imprisoned brethren, and for<br />
the protection <strong>of</strong> their widows, children, and<br />
orphans ." <strong>The</strong> payment <strong>of</strong> one guinea per<br />
annum entitled every member, when sick or<br />
destitute, or his widow and orphans in case <strong>of</strong><br />
his death, to a fixed contribution . After a few<br />
years, however, the Society came to an end, as<br />
it was considered improper to turn <strong>Freemasonry</strong><br />
into a Benefit Club .<br />
Benefit funds <strong>of</strong> this kind have been generally<br />
unknown to the Masons <strong>of</strong> America,<br />
although some Lodges have established a<br />
fund for the p<br />
<strong>The</strong> Lodge <strong>of</strong> Strict<br />
Observance in the City <strong>of</strong> New York, and<br />
others in Troy, Ballston Schenectady, etc .,<br />
some years ago, adopted benefit funds . In<br />
1844, several members <strong>of</strong> the Lodges in Louisville,<br />
Kentucky, organized a society under the<br />
title <strong>of</strong> the "Friendly Sons <strong>of</strong> St . John ." It<br />
was constructed after the model <strong>of</strong> the English<br />
society already mentioned . No member was<br />
received after forty-five years <strong>of</strong> age, or who<br />
was not a contributing member <strong>of</strong> a Lodge ; the<br />
per diem allowance to sick members was<br />
seventy-five cents ; fifty dollars were appropriated<br />
to pay the funeral expenses <strong>of</strong> a deceased<br />
member, and twenty-five for those <strong>of</strong><br />
a member's wife ; on the death <strong>of</strong> a member a<br />
gratuity was given to his family ; ten per<br />
cent <strong>of</strong> all fees and dues was appropriated to<br />
an orphan fund ; and it was contemplated, if<br />
the funds would justify, to pension the widows<br />
<strong>of</strong> deceased members, if their circumstances<br />
required it .<br />
But the establishment in Lodges <strong>of</strong> such<br />
benefit funds is in opposition to the pure system<br />
<strong>of</strong> <strong>Masonic</strong> charity, and, they have, therefore,<br />
been very properly discouraged by<br />
several <strong>Grand</strong> Lodges, though several still<br />
exist in Scotland .<br />
Benevolence. Cogan, in his work On the<br />
Passions, thus defines Benevolence : "When<br />
our love or desire <strong>of</strong> good goes forth to others,<br />
it is termed good-will or benevolence . Benevolence<br />
embraces all beings capable <strong>of</strong> enjoying<br />
any portion <strong>of</strong> good ; and thus it becomes universal<br />
benevolence, which manifests itself by<br />
being pleased with the share <strong>of</strong> good every<br />
creature enjoys, in a disposition to increase it<br />
in feeling an uneasiness at their sufferings, and<br />
in the abhorrence <strong>of</strong> cruelty under every disguise<br />
or pretext." This spirit should pervade<br />
the hearts <strong>of</strong> all Masons, who are taught to<br />
look upon mankind as formed by the Great<br />
Architect <strong>of</strong> the Universe for the mutual<br />
assistance, instruction, and support <strong>of</strong> each<br />
other.<br />
Benevolence, Fund <strong>of</strong>. This Fund was<br />
established in 1727 by the <strong>Grand</strong> Lodge <strong>of</strong><br />
England under the management <strong>of</strong> a Committee<br />
<strong>of</strong> seven members, to whom twelve<br />
more were added in 1730 . It was originally<br />
supported by voluntary contributions from<br />
the various Lodges, and intended for the relief<br />
<strong>of</strong> distressed Brethren recommended by<br />
the contributing Lodges. <strong>The</strong> Committee<br />
was called the Committee <strong>of</strong> Charity .<br />
<strong>The</strong> Fund is now derived partly from the<br />
fees <strong>of</strong> honor payable by <strong>Grand</strong> Officers, and<br />
the fees for dispensations, and partly from an<br />
annual payment <strong>of</strong> four shillings from each<br />
London Mason and <strong>of</strong> two shillings from each<br />
country Mason ; it is administered by the<br />
Board <strong>of</strong> Benevolence, which consists <strong>of</strong> all<br />
the present and past <strong>Grand</strong> Officers, all actual<br />
Masters <strong>of</strong> Lodges and twelve Past Masters .<br />
<strong>The</strong> Fund is solely devoted to charity, and<br />
during the year 1909 a sum <strong>of</strong> £15,275 was<br />
voted and paid to petitioners .<br />
In the United States <strong>of</strong> America there are<br />
several similar organizations known as "Boards<br />
<strong>of</strong> Relief ." (See Relief, Board <strong>of</strong> .) [E . L . H .]<br />
Benevolent Institutions, U . S. <strong>The</strong>re<br />
are five institutions in the United States <strong>of</strong> an<br />
educational and benevolent character, deriving<br />
their existence in whole or in part<br />
from <strong>Masonic</strong> beneficence : 1 . Girard College,
104 BENGABEE<br />
BIBLE<br />
Philadelphia, Pennsylvania ; 2 . <strong>Masonic</strong> Widows'<br />
and Orphans' Home, Louisville Kentucky<br />
; 3 . Oxford Orphan Asylum, oxford,<br />
North Carolina ; 4 . St . John's <strong>Masonic</strong> College,<br />
Little Rock, Arkansas ; 5 . <strong>Masonic</strong> Female<br />
College, Covington, Georgia .<br />
Besides the Stephen Girard Charity Fund,<br />
founded over a half century ago in Philadelphia,<br />
the capital investment <strong>of</strong> which is<br />
$62,000, the annual interest being devoted<br />
"to relieve all Master Masons in good standin<br />
," there is a Charity Fund <strong>of</strong> $60,000 for the<br />
relief <strong>of</strong> the widows and orphans <strong>of</strong> deceased<br />
Master Masons, and an incorporated <strong>Masonic</strong><br />
Home . <strong>The</strong> District <strong>of</strong> Columbia has an<br />
organized <strong>Masonic</strong> charity, entitled St . John's<br />
Mite Association . Idaho has an Orphan<br />
Fund, to which every Master Mason pays<br />
annually one dollar. Indiana has organized<br />
the <strong>Masonic</strong> Widows' and Orphans' Home<br />
Society . Maine has done likewise ; and Nebraska<br />
has an Orphans' School Fund, although<br />
no building has been proposed.<br />
Bengabee. Found in some old rituals <strong>of</strong><br />
the high degrees for Bendekar, as the name <strong>of</strong><br />
an Intendant <strong>of</strong> Solomon . It is Bengeber in the<br />
catalogue <strong>of</strong> Solomon's <strong>of</strong>ficers, 1 Kings iv . 13,<br />
the son <strong>of</strong> Geber, or the son <strong>of</strong> the strong man .<br />
Bengal. In 1728 a "Deputation " was<br />
granted by Lord Kingston, <strong>Grand</strong> Master <strong>of</strong><br />
England, to Brother George Pomfret to constitute<br />
a Lodge at Bengal m East India, that<br />
had been requested by some Brethren residing<br />
there ; and in the following year a Deputation<br />
was granted to Captain Ralph Far Winter, to<br />
be Provincial <strong>Grand</strong> Master <strong>of</strong> East India at<br />
Bengal (Constitutions, 1738, p . 194) ; and in<br />
1730 a Lodge was established at the "East<br />
India Arms, Fort William, Calcutta, Bengal,"<br />
and numbered 72 . <strong>The</strong>re is a District <strong>Grand</strong><br />
Lodge <strong>of</strong> Bengal with 74 subordinate Lodges<br />
and also a District <strong>Grand</strong> Chapter with 21<br />
subordinate Chapters . [E. L . H .]<br />
Benjamin. A significant word in several<br />
<strong>of</strong> the degrees which refer to the second<br />
Temple, because it was only the tribes <strong>of</strong><br />
Judah and Benjamin that returned from the<br />
captivity to rebuild it. Hence, in the Masonry<br />
<strong>of</strong> the second Temple, Judah and Benjamin<br />
have superseded the columns <strong>of</strong> Jachin<br />
and Boaz ; a change the more easily made<br />
because <strong>of</strong> the identity <strong>of</strong> the initials .<br />
Benkhurim . Corruptly spelled benchorim<br />
in most <strong>of</strong> the old rituals . A significant word<br />
in the high degrees, probably signifying one<br />
that is freeborn, from DI11rr -ID, son <strong>of</strong> the freeborn<br />
.<br />
Benyah, or Beniah . Lenning gives this<br />
form, Benayah . <strong>The</strong> son <strong>of</strong> Jah, a significant<br />
word in the high degrees .<br />
Berith . Heb ., r"1], a covenant . A significant<br />
word in several <strong>of</strong> the high degrees .<br />
Berlin . <strong>The</strong> capital <strong>of</strong> the kingdom <strong>of</strong><br />
Prussia, and the seat <strong>of</strong> three <strong>Grand</strong> Lodes,<br />
namely : the <strong>Grand</strong> National Mother Loge,<br />
founded in 1744 ; the <strong>Grand</strong> Lodge <strong>of</strong> Germany,<br />
founded in 1770 ; and the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Royal York <strong>of</strong> Friendship, founded in 1798 .<br />
(See Germany .)<br />
Bernard, David. An expelled Mason,<br />
under whose name was published, in the year<br />
1829, a pretended exposition entitled Light on<br />
Masonry . It was one <strong>of</strong> the fruits <strong>of</strong> the anti-<br />
<strong>Masonic</strong> excitement <strong>of</strong> the day. It is a worthless<br />
production, intended as a libel on the<br />
Institution .<br />
Bernard, Saint . St. Bernard, born in<br />
France, in 1091, was the founder <strong>of</strong> the Order<br />
<strong>of</strong> Cistercian Monks . He took great interest<br />
in the success <strong>of</strong> the Knights Templar, whose<br />
Order he cherished throughout his whole life .<br />
His works contain numerous letters recommending<br />
them to the favor and protection <strong>of</strong><br />
the great . In 1128, he himself drew up the Rule<br />
<strong>of</strong> the Order, and among his writings is to be<br />
found a Sermo exhortatorius ad Milites Templi,<br />
or an "Exhortation to the Soldiers <strong>of</strong> the<br />
Temple," a production full <strong>of</strong> sound advice .<br />
To the influence <strong>of</strong> Bernard and his untiring<br />
<strong>of</strong>fices <strong>of</strong> kindness, the Templars were greatly<br />
indebted for their rapid increase in wealth and<br />
consequence . He died in the year 1153 .<br />
Beryl . Heb ., T 171n . A precious stone,<br />
the first in the fourth row <strong>of</strong> the high priest's<br />
breastplate. Its color is bluish-green . It was<br />
ascribed to the tribe <strong>of</strong> Benjamin .<br />
Beyerle, Fran ols Louis de . A French<br />
<strong>Masonic</strong> writer <strong>of</strong> some prominence toward<br />
the close <strong>of</strong> the eighteenth century. He was a<br />
leading member <strong>of</strong> the Rite <strong>of</strong> Strict Observance,<br />
in which his adopted name was Eques d<br />
Flore . He wrote a criticism on the <strong>Masonic</strong><br />
Congress <strong>of</strong> Wilhelmsbad, which was published<br />
under the title <strong>of</strong> Oratio de Conventu<br />
generali Latomorum aped aquas Wilhelminas,<br />
prope Hanauviam . He also wrote an Essai<br />
sur la Franc-Magonnerie, ou du but essential et<br />
fondamental de la Franc-Maconnerie ; translated<br />
the second volume <strong>of</strong> Frederic Nicolai's<br />
essay on the crimes imputed to the Templars,<br />
and was the author <strong>of</strong> several other <strong>Masonic</strong><br />
works <strong>of</strong> less importance. He was a member<br />
<strong>of</strong> the French Constitutional Convention <strong>of</strong><br />
1792. He wrote also some political essays on<br />
finances, and was a contributor on the same<br />
subject to the Encyclop€die Methodique .<br />
Bezaleel. One <strong>of</strong> the builders <strong>of</strong> the Ark<br />
<strong>of</strong> the Covenant . (See Aholiab)<br />
Bible . <strong>The</strong> Bible is roperly called a<br />
greater light <strong>of</strong> Masonry, for from the center<br />
<strong>of</strong> the Loge it pours forth upon the East, the<br />
West, and the South its refulgent rays <strong>of</strong> Divine<br />
truth. <strong>The</strong> Bible is used among Masons as a<br />
symbol <strong>of</strong> the will <strong>of</strong> God, however it may be<br />
expressed . And, therefore, whatever to any<br />
people expresses that will may be used as a<br />
substitute for the Bible in a <strong>Masonic</strong> Lodge .<br />
Thus, in a Lodge consisting entirely <strong>of</strong> Jews,<br />
the Old Testament alone may be placed upon<br />
the altar, and Turkish Masons make use <strong>of</strong><br />
the Koran . Whether it be the Gospels to the<br />
Christian, the Pentateuch to the Israelite,<br />
the Koran to the Mussulman, or the Vedas<br />
to the Brahman, it everywhere <strong>Masonic</strong>ally<br />
conveys the same idea-that <strong>of</strong> the symbolism<br />
<strong>of</strong> the Divine Will revealed to man .<br />
<strong>The</strong> history <strong>of</strong> the <strong>Masonic</strong> symbolism <strong>of</strong><br />
the Bible is interesting . It is referred to in
BIBLE-BEARER<br />
BLACKBOARD 105<br />
the manuscripts before the revival as the book<br />
upon which the covenant was taken, but it<br />
was never referred to as a great light . In the<br />
old ritual, <strong>of</strong> which a copy from the Royal<br />
Library <strong>of</strong> Berlin is given by Krause (Drei<br />
alt. Kunsturk, i . 32) there is no mention <strong>of</strong> the<br />
Bible as one <strong>of</strong> the lights. Preston made it a<br />
part <strong>of</strong> the furniture <strong>of</strong> the Lodge ; but in<br />
rituals <strong>of</strong> about 1760 it is described as one <strong>of</strong><br />
the three great lights. In the American system,<br />
the Bible is both a piece <strong>of</strong> furniture and<br />
a great light.<br />
Bible-Bearer . In <strong>Masonic</strong> processions the<br />
oldest Master Mason present is generally<br />
selected to carry the open Bible, Square, and<br />
Compasses on a cushion before the Chaplain .<br />
This brother is called the Bible-Bearer . <strong>The</strong><br />
" <strong>Grand</strong> Bible-Bearer " is an <strong>of</strong>ficer <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Scotland .<br />
Bibliography . In French, we have a<br />
Bibliographie des Ouvrages, Opuscules Encycliques<br />
ou ccrits les plus remarquables, publics<br />
sur 1'histoire de la Franc-Maconnerie depuis,<br />
1723,,jusques en 1814 . It is by Thory, and is<br />
contained in the first volume <strong>of</strong> his Acta<br />
Latomorum. Though not full, it is useful,<br />
especially in respect to French works, and it<br />
is to be regretted that it stops at a period<br />
anterior to the Augustan age <strong>of</strong> <strong>Masonic</strong><br />
literature . In German, we have the work <strong>of</strong><br />
Dr . Georg Kloss entitled Bibliographie der<br />
Freimaurerei, published at Frankfort in 1844.<br />
At the time <strong>of</strong> its publication it was an almost<br />
exhaustive work, and contains the titles<br />
<strong>of</strong> about six thousand volumes . See also<br />
Bibliography in this work (vol . ii .) .<br />
Bielfeld, Jacob Frederick . Baron Bielfeld<br />
was born March 31, 1717, and died April<br />
5, 1770. He was envoy from the court <strong>of</strong><br />
Prussia to <strong>The</strong> Hague, and a familiar associate<br />
<strong>of</strong> Frederick the Great in the youthful days <strong>of</strong><br />
that Prince before he ascended the throne .<br />
He was one <strong>of</strong> the founders <strong>of</strong> the Lodge <strong>of</strong><br />
the Three Globes in Berlin, which afterward<br />
became a <strong>Grand</strong> Lodge . Through his influence<br />
Frederick was induced to become a<br />
Mason . In Bielfeld's Freundschaftlicher Briefe,<br />
or "Familiar Letters," are to be found an account<br />
<strong>of</strong> the initiation <strong>of</strong> the Prince, and other<br />
curious details concerning <strong>Freemasonry</strong> .<br />
Birkhead, Matthew . A Mason who owes<br />
his reputation to the fact that he was the<br />
author <strong>of</strong> the universally known Entered<br />
Apprentice's song, beginning :<br />
"Come let us prepare,<br />
We Brothers that are<br />
Assembled on merry occasions ;<br />
Let's drink, laugh, and sing ;<br />
Our wine has a spring .<br />
Here's a health to an Accepted Mason ."<br />
This song first appeared in Read's Weekly<br />
Journal for December 1, 1722, and then was<br />
published in the Book <strong>of</strong> Constitutions in 1723,<br />
after the death <strong>of</strong> its author, which occurred on<br />
December 30, 1722 .<br />
Birkhead was a singer and actor at Drury<br />
Lane <strong>The</strong>ater in London, and was Master <strong>of</strong><br />
Lodge V when Dr. Anderson was preparing<br />
his Constitutions . His funeral is thus described<br />
in Read's Weekly Journal for January<br />
12, 1723 : "Mr . Birkhead was last Saturday<br />
night carried from his Lodgings in Whichstreet<br />
to be interr'd at St . Clements Danes ;<br />
the Pall was supported by six Free-Masons<br />
belonging toDrury-Lane Play-house ; the other<br />
Members <strong>of</strong> that particular Lodge <strong>of</strong> which<br />
he was a Warden, with a vast number <strong>of</strong> other<br />
Accepted-Masons, followed two and two ; both<br />
the Pall-bearers and others were in their whiteaprons."<br />
(See Tune;Freemasons.) (E .L.H .)<br />
Black . Black, in the <strong>Masonic</strong> ritual, is<br />
constantly the symbol <strong>of</strong> grief . This is perfectly<br />
consistent with its use in the world,<br />
where black has from remote antiquity been<br />
adopted as the garment <strong>of</strong> mourning.<br />
In Masonry this color is confined to but a<br />
few degrees, but everywhere has the single<br />
meaning <strong>of</strong> sorrow. Thus in the French Rite,<br />
during the ceremony <strong>of</strong> raising a candidate to<br />
the Master's Degree, the Lodge is clothed in<br />
black strewed with tears, as a token <strong>of</strong> grief for<br />
the loss <strong>of</strong> a distinguished member <strong>of</strong> the Fraternity,<br />
whose tragic history is commemorated<br />
in that degree . This usage is not however,<br />
observed in the York Rite . <strong>The</strong> black <strong>of</strong> the'<br />
Elected Knights <strong>of</strong> Nine, the Illustrious Elect<br />
<strong>of</strong> Fifteen, and the Sublime Knights Elected,<br />
in the Scottish Rite, has a similar import .<br />
In the degree <strong>of</strong> Noachite, black appears to<br />
have been adopted as a symbol <strong>of</strong> grief, tempered<br />
with humility, which is the virtue<br />
principally dilated on in the degree .<br />
<strong>The</strong> garments <strong>of</strong> the Knights Templar were<br />
originally white, but after the death <strong>of</strong> their<br />
martyred <strong>Grand</strong> Master, James de Molay,<br />
the modern Knights assumed a black dress as<br />
a token <strong>of</strong> grief for his loss . <strong>The</strong> same reason<br />
led to the adoption <strong>of</strong> black as the appropriate<br />
color in the Scottish Rite <strong>of</strong> the Knights <strong>of</strong><br />
Kadosh and the Sublime Princes <strong>of</strong> the Royal<br />
Secret. <strong>The</strong> modern American modification<br />
<strong>of</strong> the Templar costume destroys all reference<br />
to this historical fact .<br />
One exception to this symbolism <strong>of</strong> black is<br />
to be found in the degree <strong>of</strong> Select Master<br />
where the vestments are <strong>of</strong> black bordered<br />
with red, the combination <strong>of</strong> the two colors<br />
showing that the degree is properly placed<br />
between the Royal Arch and Templar degrees,<br />
while the black is a symbol <strong>of</strong> silence and<br />
secrecy, the distinguishing virtues <strong>of</strong> a Select<br />
Master .<br />
Blackball . <strong>The</strong> ball used in a <strong>Masonic</strong><br />
ballot by those who do not wish the candidate<br />
to be admitted . Hence, when an applicant<br />
is rejected he is said to be "blackballed ."<br />
<strong>The</strong> use oi black balls may be traced as far<br />
back as the ancient Romans . Thus, Ovid<br />
says (Met ., xv. 41), that in trials it was the<br />
custom <strong>of</strong> the ancients to condemn the<br />
prisoner by black pebbles or to acquit him by<br />
white ones .<br />
" Mos erat antiquus, niveis atrisque lapillis,<br />
His damnare reos, illis absolvere culpes ."<br />
Blackboard . In German Lodges the<br />
Schwarze Tafel, or Blackboard, is that on
106 BLACK<br />
BLAZING<br />
which the names <strong>of</strong> applicants for admission<br />
are inscribed, so that every visitor may make<br />
the necessary in quiries whether they are or<br />
are not worthy <strong>of</strong> acceptance .<br />
Black Brothers, Order <strong>of</strong> the. Lenning<br />
says that the Schwarze Bri der was one <strong>of</strong> the<br />
College Societies <strong>of</strong> the German Universities .<br />
<strong>The</strong> members <strong>of</strong> the Order, however, denied<br />
this, and claimed an origin as early as 1675 .<br />
Thory (Act . Lat ., i ., 313) says that it was<br />
largely spread through Germany, having its<br />
seat for a long time at Giessen and at Marburg,<br />
and in 1783 being removed to Frankfort<br />
on the Oder . <strong>The</strong> same writer asserts that at<br />
first the members observed the dogmas and<br />
ritual <strong>of</strong> the Kadosh, but that afterward the<br />
Order, becoming a political society, gave rise<br />
to the Black Legion, which in 1813 was commanded<br />
by M . Lutzow .<br />
Blayney, Lord . <strong>Grand</strong> Master <strong>of</strong> the<br />
English <strong>Grand</strong> Lodge <strong>of</strong> the "Moderns,"<br />
1764-6 .<br />
Blazing Star. <strong>The</strong> Blazing Star, which is<br />
not, however, to be confounded with the Five-<br />
Pointed Star, is one <strong>of</strong> the most important<br />
symbols <strong>of</strong> <strong>Freemasonry</strong>, and makes its appearance<br />
in several <strong>of</strong> the degrees. "It is,"<br />
says Hutchinson, "the first and most exalted<br />
object that demands our attention in the<br />
Lodge." It undoubtedly derives this importance,<br />
first, from the repeated use that is<br />
made <strong>of</strong> it as a <strong>Masonic</strong> emblem ; and secondly,<br />
from its great antiquity as a symbol derived<br />
from other and older systems .<br />
Extensive as has been the application <strong>of</strong><br />
this symbol in the <strong>Masonic</strong> ritual, it is not surprising<br />
that there has been a great difference<br />
<strong>of</strong> opinion in relation to its true signification .<br />
But this difference <strong>of</strong> opinion has been almost<br />
entirely confined to its use in the First Degree .<br />
In the higher degrees, where there has been<br />
less opportunity <strong>of</strong> innovation, the uniformity<br />
<strong>of</strong> meaning attached to the star has been carefully<br />
preserved .<br />
In the Twenty-eighth Degree <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite, the explanation<br />
given <strong>of</strong> the Blazing Star, is, that it is symbolic<br />
<strong>of</strong> a true Mason, who, by perfecting himself in<br />
the way <strong>of</strong> truth, that is to say, by advancing<br />
in knowledge, becomes like a blazing star,<br />
shining with brilliancy in the midst <strong>of</strong> darkness<br />
. <strong>The</strong> star is, therefore, in this degree, a<br />
symbol <strong>of</strong> truth .<br />
In the Fourth Degree <strong>of</strong> the same Rite, the<br />
star is again said to be a symbol <strong>of</strong> the light<br />
<strong>of</strong> Divine Providence pointing out the way<br />
<strong>of</strong> truth.<br />
In the Ninth Degree, this symbol is called<br />
"the star <strong>of</strong> direction" ; and while it primitively<br />
alludes to an especial guidance given<br />
for a particular purpose expressed in the<br />
degree, it still retains, in a remoter sense, its<br />
usual signification as an emblem <strong>of</strong> Divine<br />
Providence guiding and directing the pilgrim<br />
in his journey through life .<br />
When, however, we descend to Ancient<br />
Craft Masonry, we shall find a considerable<br />
diversity in the application <strong>of</strong> this symbol .<br />
In the earliest rituals, immediately after<br />
the revival <strong>of</strong> 1717, the Blazing Star is not<br />
mentioned, but it was not long before it was<br />
introduced . In the ritual <strong>of</strong> 1735 it is detailed<br />
as a part <strong>of</strong> the furniture <strong>of</strong> a Lodge,<br />
with the explanation that the "Mosaic Pavement<br />
is the Ground Floor <strong>of</strong> the Lodge, the<br />
Blazing Star, the Centre, and the Indented<br />
Tarsel, the Border round about it I" In a<br />
primitive Tracing Board <strong>of</strong> the Entered<br />
Apprentice, Copied by Oliver, in his Historical<br />
Landmarks (i., 133), without other date than<br />
that it was "published early in the last<br />
century," the Blazing Star occupies a prominent<br />
position in the center <strong>of</strong> the Tracing<br />
Board. Oliver says that it represented<br />
BEAUTY, and was called "the glory in the<br />
centre ."<br />
In the lectures subsequently prepared by<br />
Dunckerley, and adopted by the <strong>Grand</strong> Lodge,<br />
the Blazing Star was said to represent "the<br />
star which led the wise men to Bethlehem,<br />
proclaiming to mankind the nativity <strong>of</strong> the<br />
Son <strong>of</strong> God, and here conducting our spiritual<br />
progress to the Author <strong>of</strong> our redemption ."<br />
In the Prestonian lecture, the Blazing Star<br />
with the Mosaic Pavement and the Tesselateci<br />
Border, are called the Ornaments <strong>of</strong> the Lodge,<br />
and the Blazing Star is thus explained :<br />
"<strong>The</strong> Blazing Star, or glory in the centre,<br />
reminds us <strong>of</strong> that awful period when the<br />
Almighty delivered the two tables <strong>of</strong> stone,<br />
containing the ten commandments, to His<br />
faithful servant Moses on Mount Sinai, when<br />
the rays <strong>of</strong> His divine glory shone so bright<br />
that none could behold it without fear and<br />
trembling . It also reminds us <strong>of</strong> the omnipresence<br />
<strong>of</strong> the Almighty, overshadowing us<br />
with His divine love, and dispensing His blessings<br />
amongst us ; and by its being placed in the<br />
centre, it further reminds us, that wherever<br />
we may be assembled together, God is in the<br />
midst <strong>of</strong> us, seeing our actions, and observing<br />
the secret intents and movements <strong>of</strong> our<br />
hearts ."<br />
In the lectures taught by Webb, and very<br />
generally adopted in this country, the Blazing<br />
Star is said to be "commemorative <strong>of</strong> the star<br />
which appeared to guide the wise men <strong>of</strong> the<br />
East to the place <strong>of</strong> our Saviour's nativity,"<br />
and it is subsequently explained as hieroglyphically<br />
representing Divine Providence .<br />
But the commemorative allusion to the Star<br />
<strong>of</strong> Bethlehem seeming to some to be objectionable,<br />
from its peculiar application to<br />
the Christian religion, at the revision <strong>of</strong><br />
the lectures made in 1843 by the Baltimore<br />
Convention, this explanation was omitted, and<br />
the allusion to Divine Providence alone retained<br />
.<br />
In Hutchinson's system, the Blazing Star<br />
is considered a symbol <strong>of</strong> Prudence . "It is<br />
placed," says he, "in the centre, ever to be<br />
present to the eye <strong>of</strong> the Mason, that his<br />
heart may be attentive to her dictates and<br />
steadfast in her laws ;-for Prudence is the<br />
rule <strong>of</strong> all Virtues ; Prudence is the path which<br />
leads to every degree <strong>of</strong> propriety ; Prudence is<br />
the channel where self-approbation flows for<br />
ever ; she leads us forth to worthy actions, and,
BLAZING<br />
BLAZING 107<br />
as a Blazing Star, enlighteneth us through the<br />
dreary and darksome paths <strong>of</strong> this life ." (Sp .<br />
<strong>of</strong> Mas ., ed . 1775, Lect . V., p . 111 .) Hutchinson<br />
also adopted Dunckerley's allusion to the<br />
Star <strong>of</strong> Bethlehem, but only as a secondary<br />
symbolism .<br />
In another series <strong>of</strong> lectures formerly in use<br />
in America but which I believe is now abandoned,<br />
the blazing Star is said to be "emblematical<br />
<strong>of</strong> that Prudence which ought to appear<br />
conspicuous in the conduct <strong>of</strong> every Mason ;<br />
and is more especially commemorative <strong>of</strong> the<br />
star which- appeared in the east to guide the<br />
wise men to Bethlehem, and proclaim the<br />
birth and the presence <strong>of</strong> the Son <strong>of</strong> God ."<br />
<strong>The</strong> Masons on the Continent <strong>of</strong> Europe,<br />
speaking <strong>of</strong> the symbol, say : "It is no matter<br />
whether the figure <strong>of</strong> which the Blazing Star<br />
forms the centre be a square, triangle, or<br />
circle, it still represents the sacred name <strong>of</strong><br />
God, as an universal sirit who enlivens our<br />
hearts, who purifies our- reason, who increases<br />
our knowledge, and who makes us wiser and<br />
better men ."<br />
And lastly, in the lectures revised b~y Dr .<br />
Hemming and adopted by the <strong>Grand</strong> Lodge<br />
<strong>of</strong> England at the union in 1813, and now<br />
constituting the authorized lectures <strong>of</strong> that<br />
jurisdiction, we find the following definition :<br />
"<strong>The</strong> Blazing Star, or glory in the centre,<br />
refers us to the sun, which enlightens the<br />
earth with its refulgent rays, dispensing its<br />
blessings to mankind at large, and giving<br />
light and life to all things here below."<br />
Hence we find that at different times the<br />
Blazing Star has been declared to be a symbol<br />
<strong>of</strong> Divine Providence, <strong>of</strong> the Star <strong>of</strong> Bethlehem,<br />
<strong>of</strong> Prudence, <strong>of</strong> Beauty, and <strong>of</strong> the Sun .<br />
Before we can attempt to decide upon these<br />
various opinions, and adopt the true signification,<br />
it is necessary to extend our investigations<br />
into the antiquity <strong>of</strong> the emblem, and<br />
inquire what was the meaning given to it by<br />
the nations who first established it as a symbol.<br />
Sabaism, or the worship <strong>of</strong> the stars, was<br />
one <strong>of</strong> the earliest deviations from the true<br />
system <strong>of</strong> religion . One <strong>of</strong> its causes was<br />
the universally established doctrine among<br />
the idolatrous nations <strong>of</strong> antiquity, that each<br />
star was animated by the soul <strong>of</strong> a hero god,<br />
who had once dwelt incarnate upon earth .<br />
Hence, in the hieroglyphical system, the star<br />
denoted a god . To this signification, allusion<br />
is made by the prophet Amos, when he says<br />
to the Israelites, while reproaching them for<br />
their idolatrous habits : "But ye have borne<br />
the tabernacle <strong>of</strong> your Moloch and Chiun your<br />
images the star <strong>of</strong> your god, which ye made to<br />
yourselves." (Amos v . 26 .)<br />
This idolatry was early learned by the<br />
Israelites from their Egyptian taskmasters ;<br />
and so unwilling were they to abandon it, that<br />
Moses found it neceesA.ry strictly to forbid<br />
the worship <strong>of</strong> anything "that is in heaven<br />
above " ; notwithstanding which we find the<br />
Jews repeatedly committing the sin which<br />
had been so expressly forbidden . Saturn was<br />
the star to whose worship they were more<br />
particularly addicted under the names <strong>of</strong><br />
Moloch and Chiun, already mentioned in the<br />
passage quoted from Amos. <strong>The</strong> planet<br />
Saturn was worshiped under the names <strong>of</strong> Moloch,<br />
Malcom or Milcom by the Ammonites,<br />
the Canaanites the Phoenicians, and the Carthaginians,<br />
and' under that <strong>of</strong> Chiun by the<br />
Israelites in the desert . Saturn was worshiped<br />
among the Egyptians under the name<br />
<strong>of</strong> Raiphan, or, as it is called in the Septuagint,<br />
Remphan . St. Stephen, quoting the passage<br />
<strong>of</strong> Amos, says "ye took up the tabernacle <strong>of</strong><br />
Moloch and the star <strong>of</strong> your god Remphan ."<br />
(Acts vii . 43.)<br />
Hale, in his Analysis <strong>of</strong> Chronology, says, in<br />
alluding to this passage : "<strong>The</strong>re is no direct<br />
evidence that the Israelites worshipped the<br />
dog-star in the wilderness, except this passage ;<br />
but the indirect is very strong, drawn from<br />
the general prohibition <strong>of</strong> the worship <strong>of</strong> the<br />
sun, moon, and stars, to which they must have<br />
been prone. And this was peculiarly an Egyptian<br />
idolatry, where the dog-star was worshiped,<br />
as notifying by his heliacal rising, or<br />
emersion from the sun's ra s, the regular<br />
commencement <strong>of</strong> the periodical inundation<br />
<strong>of</strong> the Nile . And the Israelite sculptures at<br />
the cemetery <strong>of</strong> Kibroth-Hattaavah, or graves<br />
<strong>of</strong> lust in the neighborhood <strong>of</strong> Sinai, remarkably<br />
aliound in hieroglyphics <strong>of</strong> the dog-star,<br />
represented as a human figure with a dog's<br />
head . That they afterwards sacrificed to the<br />
dog-star, there is express evidence in Josiah's<br />
description <strong>of</strong> idolatry, where the Syriac<br />
Mazaloth (improperly termed planets) denotes<br />
the dog-star ; in Arabic, Mazaroth ."<br />
Fellows, in his Exposition <strong>of</strong> the Mysteries<br />
(p . 7), says that this dog-star, the Anubis <strong>of</strong><br />
the Egyptians, is the Blazing Star <strong>of</strong> Masonry,<br />
and supposing that the latter is a symbol <strong>of</strong><br />
Prudence, which indeed it was in some <strong>of</strong> the<br />
ancient lectures, he goes on to remark : "What<br />
connection can possibly exist between a star<br />
and prude , except allegorically in reference<br />
to the caution that was indicated to the<br />
Egyptians by the first appearance <strong>of</strong> this star<br />
which warned them <strong>of</strong> approaching danger .';<br />
But it will hereafter be seen that he has totally<br />
misapprehended the true signification <strong>of</strong> the<br />
<strong>Masonic</strong> symbol. <strong>The</strong> work <strong>of</strong> Fellows, it<br />
may be remarked, is an unsystematic compilation<br />
<strong>of</strong> undigested learning ; but the<br />
student who is searching for truth must carefully<br />
eschew all his deductions as to the genius<br />
and spirit <strong>of</strong> <strong>Freemasonry</strong> .<br />
Notwithstanding a few discrepancies that<br />
may have occurred in the <strong>Masonic</strong> lectures,<br />
as arranged at various periods and by different<br />
authorities the concurrent testimony <strong>of</strong> the<br />
ancient religions, and the hieroglyphic lanage,<br />
prove that the star was a symbol <strong>of</strong><br />
od. It was so used by the prophets <strong>of</strong> old<br />
in their metaphorical style, and it has so been<br />
generally adopted by <strong>Masonic</strong> instructors .<br />
<strong>The</strong> application <strong>of</strong> the Blazing Star as an emblem<br />
<strong>of</strong> the Savior, has been made by those<br />
writers who give a Christian explanation <strong>of</strong><br />
our emblems, and to the Christian Mason such<br />
an application will not be objectionable . But
108 BLAZING<br />
BLUE<br />
those who desire to refrain from anything that<br />
may tend to impair the tolerance <strong>of</strong> our system,<br />
will be disposed to embrace a more<br />
universal explanation, which may be received<br />
alike by all the disciples <strong>of</strong> the Order, whatever<br />
may be their peculiar religious views .<br />
Such persons will rather accept the expression<br />
<strong>of</strong> Dr. Oliver, who, though much disposed to<br />
give a Christian character to our Institution,<br />
says "the great Architect <strong>of</strong> the Universe is<br />
therefore symbolized in <strong>Freemasonry</strong> by the<br />
Blazing Star, as the herald <strong>of</strong> our salvation,"<br />
(Symb . Glory, p . 292 .)<br />
Before concluding, a few words may be said<br />
as to the form <strong>of</strong> the <strong>Masonic</strong> symbol . It is<br />
not an heraldic star or eatoile, for that always<br />
consists <strong>of</strong> six points, while the <strong>Masonic</strong> star<br />
is made with five points . This, perhaps, was<br />
with some involuntary allusion to the five<br />
Points <strong>of</strong> Fellowship . But the error has been<br />
committed in all our modern Tracing Boards<br />
<strong>of</strong> making the star with straight points which<br />
form, <strong>of</strong> course, does not represent a lazing<br />
star . Guillim (Disp . <strong>of</strong> Herald) says : "All<br />
stars should be made with waved points<br />
because our eyes tremble at beholding them,' #<br />
In the early Tracing Board already referred<br />
to, the star with five straight points is superimposed<br />
upon another <strong>of</strong> five waving points .<br />
But the latter are now abandoned, and we<br />
have in the representations <strong>of</strong> the present day<br />
the incongruous symbol <strong>of</strong> a blazing star with<br />
five straight points . In the center <strong>of</strong> the star<br />
there was always placed the letter G, which,<br />
like the Hebrew yod, was a recognized symbol<br />
<strong>of</strong> God, and thus the symbolic reference <strong>of</strong> the<br />
Blazing Star to Divine Providence is greatly<br />
strengthened .<br />
Blazing Star, Order <strong>of</strong> tbe. <strong>The</strong> Baron<br />
Tschoudy was the author <strong>of</strong> a work entitled<br />
<strong>The</strong> Blazing Star, (See T'schoudy .) On the<br />
principles inculcated in this work, he established,<br />
says Thory (Acta Latomerum, i ., 94), at<br />
Paris, in 1766, an order called "<strong>The</strong> Order <strong>of</strong><br />
the Blazing Star," which consisted <strong>of</strong> degrees<br />
<strong>of</strong> chivalry ascending to the Crusades, after<br />
the Templar system <strong>of</strong> Ramsay . It never,<br />
however, assumed the prominent position <strong>of</strong><br />
an active rite.<br />
Blesington, Earl <strong>of</strong> .. <strong>Grand</strong> Master <strong>of</strong><br />
Ireland, 1738-9 ; also <strong>of</strong> the English <strong>Grand</strong><br />
Lodge <strong>of</strong> the "Ancients," 1756-63 .<br />
Blessing. See Benedictian .<br />
Blind . A blind man cannot be initiated<br />
into Masonry under the operation <strong>of</strong> the old<br />
regulation, which requires physical perfection<br />
in a candidate .<br />
Blindness . Physical blindness in Masonry,<br />
as in the language <strong>of</strong> the Scriptures, is<br />
symbolic <strong>of</strong> the deprivation <strong>of</strong> moral and<br />
intellectual light . It is equivalent to the<br />
darkness <strong>of</strong> theAncient Mysteries in which the<br />
neophytes were enshrouded for periods varying<br />
from a few hours to many days . <strong>The</strong><br />
<strong>Masonic</strong> candidate, therefore, represents one<br />
immersed in intellectual darkness, groping in<br />
the search for that Divine light and truth<br />
which are the objects <strong>of</strong> a Mason's labor . (See<br />
Darkness.)<br />
Blow . <strong>The</strong> three blows given to the<br />
Builder, according to the legend <strong>of</strong> the Third<br />
Degree, have been differently interpreted as<br />
symbols in the different systems <strong>of</strong> Masonry,<br />
but always with some reference to adverse or<br />
malignant influences exercised on humanity,<br />
<strong>of</strong> whom Hiram is considered as the type.<br />
Thus, in the symbolic degrees <strong>of</strong> Ancient<br />
Craft Masonry, the three blows are said to be<br />
typical <strong>of</strong> the trials and temptations to which<br />
man is subjected in youth and manhood, and<br />
to death, whose victim he becomes in old age.<br />
Hence the three Assassins are the three stages<br />
<strong>of</strong> human life . In the high degrees, such as<br />
the Kadoshes, which are founded on the<br />
Templar system <strong>of</strong> Ramsay, the reference is<br />
naturally made to the destruction <strong>of</strong> the Order,<br />
which was effected by the combined influences<br />
<strong>of</strong> Tyranny, Superstition, and Ignorance,<br />
which are therefore symbolized by the three<br />
blows ; while the three Assassins are also said<br />
sometimes to be represented by Squire de<br />
Floreau, Naffodei, and the Prior <strong>of</strong> Montfaucon,<br />
the three perjurers who swore away<br />
the lives <strong>of</strong> De Molay and his Knights, In<br />
the astronomical theory <strong>of</strong> freemasonry,<br />
which makes it a modern modification <strong>of</strong> the<br />
ancient sun-worship, a theory advanced by<br />
Ragon, the three blows are symbolic <strong>of</strong> the<br />
destructive influences <strong>of</strong> the three winter<br />
months, by which Hiram, or the Sun, is shorn<br />
<strong>of</strong> bis vivifying power . Des Etangs has<br />
generalized the Templar theory, and, supposing<br />
Hiram to be the symbol <strong>of</strong> eternal reason,<br />
interprets the blows as the attacks <strong>of</strong> those<br />
vices which deprave and finally destroy humanity<br />
. However interpreted for a special<br />
theory, Hiram the Builder always represents,<br />
in the science <strong>of</strong> <strong>Masonic</strong> symbolism, the<br />
principle <strong>of</strong> good ; and then the three blows are<br />
the contending principles <strong>of</strong> evil .<br />
Blue. This is emphatically the odor <strong>of</strong><br />
Masonry. It is the appropriate tincture <strong>of</strong><br />
the Ancient Craft degrees . It is to the Mason<br />
a symbol <strong>of</strong> universal friendship and benev- -<br />
olenoe, because, as it is the color <strong>of</strong> the vault<br />
<strong>of</strong> heaven, which embraces and covers the<br />
whole globe, we are thus reminded that in the<br />
breast <strong>of</strong> every brother these virtues should be<br />
equally as extensive. It is therefore the only<br />
odor, except white, which should be used in a<br />
Master's Lodge. Decorations <strong>of</strong> any other<br />
color would be highly inappropriate .<br />
Among the religious institutions <strong>of</strong> the Jews,<br />
blue was an important color. <strong>The</strong> robe <strong>of</strong> the<br />
high priest's ephod, the ribbon for his breastplate,<br />
and for the plate <strong>of</strong> the miter, were to he<br />
blue . <strong>The</strong> people were directed to wear a<br />
ribbon <strong>of</strong> this color above the fringe <strong>of</strong> their<br />
garments ; and it was the color <strong>of</strong> one <strong>of</strong> the<br />
veils <strong>of</strong> the tabernacle, where, Josephua says,<br />
it represented the element <strong>of</strong> air. <strong>The</strong> Hebrew<br />
word used on these occasions to designate the<br />
color blue is M'?SY1, tekelef; and this word<br />
seems to have a singular reference to the symbolic<br />
character <strong>of</strong> the color, for it is derived<br />
from a root signifying perfeetion ; now it is<br />
well known that, among the ancients, initiation<br />
into the mysteries and perfection were
BLUE<br />
BLUE 109<br />
synonymous terms ; and hence the appropriate<br />
color <strong>of</strong> the greatest <strong>of</strong> all the systems <strong>of</strong><br />
initiation may well be designated by a word<br />
which also signifies perfection.<br />
This color also held a prominent position in<br />
the symbolism <strong>of</strong> the Gentile nations <strong>of</strong> antiquity<br />
. Among the Druids, blue was the<br />
symbol <strong>of</strong> truth, and the candidate, in the<br />
initiation into the sacred rites <strong>of</strong> Druidism,<br />
was invested with a robe composed <strong>of</strong> the<br />
three colors, white, blue, and green .<br />
<strong>The</strong> Egyptians esteemed blue as a sacred<br />
color, and the body <strong>of</strong> Amun, the principal<br />
god <strong>of</strong> their theogony, was painted light blue,<br />
to imitate, as Wilkinson remarks, "his peculiarly<br />
exalted and heavenly nature ."<br />
<strong>The</strong> ancient Babylonians clothed their idols<br />
in blue, as we learn from the prophet Jeremiah .<br />
<strong>The</strong> Chinese, in their mystical philosophy,<br />
represented blue as the symbol <strong>of</strong> the Deity,<br />
because, being, as they say, compounded <strong>of</strong><br />
black and red, this color is a fit representation<br />
<strong>of</strong> the obscure and brilliant, the male and<br />
female, or active and passive principles .<br />
<strong>The</strong> Hindus assert that their god, Vishnu,<br />
was represented <strong>of</strong> a celestial blue, thus indicating<br />
that wisdom emanating from God<br />
was to be symbolized by this color .<br />
Among the medieval Christians blue was<br />
sometimes considered as an emblem <strong>of</strong> immortality,<br />
as red was <strong>of</strong> the Divine love .<br />
Portal says that blue was the symbol <strong>of</strong> perfection,<br />
hope, and constancy. "<strong>The</strong> color <strong>of</strong><br />
the celebrated dome, azure," says Weale, in<br />
his treatise on Symbolic Colors, "was in divine<br />
language the symbol <strong>of</strong> eternal truth ; in consecrated<br />
language, <strong>of</strong> immortality; and in<br />
pr<strong>of</strong>ane language, <strong>of</strong> fidelity ."<br />
Besides the three degrees <strong>of</strong> Ancient Craft<br />
Masonry, <strong>of</strong> which blue is the appropriate<br />
color, this tincture is also to be found in<br />
several other degrees, especially <strong>of</strong> the Scottish<br />
Rite, where it bears various symbolic signification,<br />
; all, however, more or less related to its<br />
original character as representing universal<br />
friendship and benevolence .<br />
In the degree <strong>of</strong> <strong>Grand</strong> Pontiff, the Nineteenth<br />
<strong>of</strong> the Scottish Rite, it is the predominating<br />
color, and is there said to be<br />
symbolic <strong>of</strong> the mildness, fidelity, and gentleness<br />
which ought to be the characteristics<br />
<strong>of</strong> every true and faithful brother .<br />
In the degree <strong>of</strong> <strong>Grand</strong> Master <strong>of</strong> all Symbolic<br />
Lodges, the blue and yellow, which are<br />
its appropriate colors, are said to refer to the<br />
appearance <strong>of</strong> Jehovah to Moses on Mount<br />
Sinai in clouds <strong>of</strong> azure and gold, and hence in<br />
this degree the color is rather an historical<br />
than a moral symbol .<br />
<strong>The</strong> blue color <strong>of</strong> the tunic and apron,<br />
which constitutes a part <strong>of</strong> the investiture <strong>of</strong><br />
a Prince <strong>of</strong> the Tabernacle, or Twenty-fourth<br />
Degree in the Scottish Rite alludes to the<br />
whole symbolic character <strong>of</strong> the degree, whose<br />
teachings refer to our removal from this<br />
tabernacle <strong>of</strong> clay to "that house not made<br />
with hands, eternal in the heavens ." <strong>The</strong><br />
blue in this degree is, therefore, a symbol <strong>of</strong><br />
heaven, the seat <strong>of</strong> our celestial tabernacle .<br />
Blue Blanket. <strong>The</strong> Lodge <strong>of</strong> Journeymen,<br />
in the city <strong>of</strong> Edinburgh, is in possession<br />
<strong>of</strong> a blue blanket, which is used as a banner<br />
in <strong>Masonic</strong> processions . <strong>The</strong> history <strong>of</strong> it is<br />
thus given in the London Magazine :<br />
"A number <strong>of</strong> Scotch mechanics followed<br />
Allan, Lord Steward <strong>of</strong> Scotland, to the holy<br />
wars in Palestine, and took with them a<br />
banner, on which were inscribed the following<br />
words from the 51st Psalm, viz . : `In bona<br />
voluntate tua edificentur muri Hierosolymse .'<br />
Fighting under the banner, these valiant<br />
Scotchmen were present at the capture <strong>of</strong><br />
Jerusalem, and other towns in the Holy Land ;<br />
and, on their return to their own country<br />
they deposited the banner which they styled<br />
`<strong>The</strong> Banner <strong>of</strong> the Holy Ghost,' at the altar <strong>of</strong><br />
St . Eloi, the patron saint <strong>of</strong> the Edinburgh<br />
Tradesmen, in the church <strong>of</strong> St . Giles. It<br />
was occasionally unfurled, or worn as a mantle<br />
by the representatives <strong>of</strong> the trades in the<br />
courtly and religious pageants that in former<br />
times were <strong>of</strong> frequent occurrence in the<br />
Scottish capital . In 1482, James III., in consequence<br />
<strong>of</strong> the assistance which be had received<br />
from the Craftsmen <strong>of</strong> Edinburgh, in<br />
delivering him from the castle in which he was<br />
kept a prisoner, and paying a debt <strong>of</strong> 6 000<br />
Marks which he had contracted in mating<br />
preparations for the marriage <strong>of</strong> his son, the<br />
Duke <strong>of</strong> Rothsay, to Cecil, daughter <strong>of</strong><br />
Edward IV., <strong>of</strong> England, conferred on the<br />
good town several valuable privileges, and<br />
renewed to the Craftsmen their favorite<br />
banner <strong>of</strong> `<strong>The</strong> Blue Blanket.' James's<br />
queen, Margaret <strong>of</strong> Denmark to show her<br />
gratitude and respect to the Grafts, painted<br />
on the banner, with her own hands, a St .<br />
Andrew's cross, a crown, a thistle, and a<br />
hammer, with the following inscription :<br />
`Fear God and honor the king ; grant him a<br />
long life and a prospe~rous reign, and we shall<br />
ever pray to be faithful for the defence <strong>of</strong> his<br />
sacred majesty's royal person till death .'<br />
<strong>The</strong> king decreed that in all time comin this<br />
fl should be the standard <strong>of</strong> the Crafts<br />
wi ' burgh, and that it should be unfurled<br />
in defence <strong>of</strong> their own rights, and in protection<br />
<strong>of</strong> their sovereign . <strong>The</strong> privilege <strong>of</strong><br />
displaying it at the <strong>Masonic</strong> procession was<br />
granted to the journeymen, in consequence <strong>of</strong><br />
their original connection with the Masons <strong>of</strong><br />
Mary's Chapel, one <strong>of</strong> the fourteen incorporated<br />
trades <strong>of</strong> the city .<br />
"'<strong>The</strong> Blue Blanket was long in a very<br />
tattered condition ; but some years ago it was<br />
repaired by lining it with blue silk, so that it<br />
can be exposed without subjecting it to much<br />
injury . "<br />
An interesting little book was published with<br />
this title in 1722 and later editions describing<br />
the Operative Companies <strong>of</strong> Edinburgh .<br />
Blue Degrees. <strong>The</strong> first three degrees <strong>of</strong><br />
<strong>Freemasonry</strong> are so called from the blue color<br />
which is peculiar to them .<br />
Blue Lodge. A Symbolic Lodge, in which<br />
the first three degrees <strong>of</strong> Masonry are conferred,<br />
is so called from the color <strong>of</strong> its decorations.
1 10 BLUE<br />
BOHEMIA<br />
Blue Masonry. <strong>The</strong> degrees <strong>of</strong> Entered<br />
Apprentice, Fellow-Craft, and Master Mason<br />
are called Blue Masonry .<br />
Blue Master. In some <strong>of</strong> the high degrees,<br />
these words are used to designate a Master<br />
Mason.<br />
Board <strong>of</strong> General Purposes . An organization<br />
attached to the <strong>Grand</strong> Lode <strong>of</strong> England,<br />
consisting <strong>of</strong> the <strong>Grand</strong> Master, Pro<br />
<strong>Grand</strong> Master, Deputy <strong>Grand</strong> Master, the<br />
<strong>Grand</strong> Wardens <strong>of</strong> the year, the <strong>Grand</strong><br />
Treasurer, the <strong>Grand</strong> Registrar, the Deputy<br />
<strong>Grand</strong> Registrar a President, Past Presidents,<br />
the President <strong>of</strong> the Board <strong>of</strong> Benevolence,<br />
the <strong>Grand</strong> Director <strong>of</strong> Ceremonies, and twenty-four<br />
other members. <strong>The</strong> President and<br />
six <strong>of</strong> the twenty-four members are annually<br />
nominated by the <strong>Grand</strong> Master, and the<br />
remaining eighteen are elected by the <strong>Grand</strong><br />
Lodge from the Masters and Past Masters <strong>of</strong><br />
the Lodges. This board has authority to<br />
hear and determine all subjects <strong>of</strong> <strong>Masonic</strong><br />
complaints, or irregularity respecting Lodges<br />
or individual Masons, when regularly brought<br />
before it, and generally to take cognizance <strong>of</strong><br />
all matters relating to the' Craft .<br />
Board <strong>of</strong> Belief . See Relief, Board <strong>of</strong> .<br />
Boaz. <strong>The</strong> name <strong>of</strong> the left hand (or<br />
north) pillar that stood at the porch <strong>of</strong> King<br />
Solomon's Temple. It is derived from the<br />
Hebrew ] b, "in," and ty oaz, "strength,"<br />
and signifies "in strength!' (See Pillars <strong>of</strong><br />
the Porch.)<br />
Bochim. (O"», weepings .) A password<br />
in the Order <strong>of</strong> Ishmael . An angel spoke to<br />
Hagar as she wept at the well when in the<br />
wilderness with her son Ishmael . <strong>The</strong> angel<br />
is looked upon as a spiritual being, possibly<br />
the Great Angel <strong>of</strong> the Covenant, the Michael<br />
who appeared to Moses in the burning bush,<br />
or the Joshua, the captain <strong>of</strong> the hosts <strong>of</strong> Jehovah<br />
.<br />
Bode, Johann Joachim Christoph .<br />
Born in Brunswick, 16th <strong>of</strong> January, 1730 .<br />
One <strong>of</strong> the most distinguished Masons <strong>of</strong> his<br />
time . In his youth he was a pr<strong>of</strong>essional<br />
musician, but in 1757 he established himself<br />
at Hamburg as a bookseller, and was initiated<br />
into the <strong>Masonic</strong> Order. He obtained<br />
much reputation by the translation <strong>of</strong> Sterne's<br />
Sentimental Journey and Tristram Shandy, <strong>of</strong><br />
Goldsmith's Vicar <strong>of</strong> Wakefield ; Smollett's<br />
Humphrey Clinker ; and <strong>of</strong> Fielding's Tom<br />
Jones, from the English ; and <strong>of</strong> Montaigne's<br />
works from the French . To <strong>Masonic</strong> literature<br />
he made many valuable contributions ;<br />
among others, he translated from the French<br />
Bonneville's celebrated work entitled Les<br />
Jesuites chasse s de la Magonnerie et leur poignard<br />
brines par les Masons, which contains a<br />
comparison <strong>of</strong> Scottish Masonry with the<br />
Templarism <strong>of</strong> the fourteenth century . Bode<br />
was at one time a zealous promoter <strong>of</strong> the Rite<br />
<strong>of</strong> Strict Observance, but afterward became<br />
one <strong>of</strong> its most active opponents . In 1790<br />
he joined the Order <strong>of</strong> the Illuminati obtaining<br />
the highest degree in its second class, and<br />
at the Congress <strong>of</strong> Wilhelmsbad he advocated<br />
the opinions <strong>of</strong> Weishaupt . No man <strong>of</strong><br />
his day was better versed than he in the history<br />
<strong>of</strong> <strong>Freemasonry</strong> or possessed a more valuable<br />
and extensive library ; no one was more<br />
diligent in increasing his stock <strong>of</strong> <strong>Masonic</strong><br />
knowledge, or more anxious to avail himself<br />
<strong>of</strong> the rarest sources <strong>of</strong> learning . Hence, he<br />
has always held an exalted position among the<br />
<strong>Masonic</strong> scholars <strong>of</strong> Germany. <strong>The</strong> theory<br />
which he had conceived on the origin <strong>of</strong> <strong>Freemasonry</strong>-a<br />
theory, however, which the investigations<br />
<strong>of</strong> subsequent historians have<br />
proved to be untenable-was, that the Order<br />
was invented by the Jesuits, in the seventeenth<br />
century, as an instrument for the reestablishment<br />
<strong>of</strong> the Roman Church in England,<br />
covering it for their own purposes under<br />
the mantle <strong>of</strong> Templarism. Bode died at<br />
Weimar on the 13th <strong>of</strong> December, 1793 .<br />
Boeber, Johann. A Royal Councilor <strong>of</strong><br />
State and Director <strong>of</strong> the School <strong>of</strong> Cadets at<br />
St . Petersburg during the reign <strong>of</strong> Alexander<br />
I . In 1805 he induced the emperor to revoke<br />
the edicts made by Paul I . and himself against<br />
the Freemasons. His representations <strong>of</strong> the<br />
true character <strong>of</strong> the Institution induced the<br />
emperor to seek and obtain initiation . Boeber<br />
may be considered as the reviver <strong>of</strong> Masonry<br />
in the Russian dominions, and was <strong>Grand</strong><br />
Master <strong>of</strong> the <strong>Grand</strong> Lodge from 1811 to 1814 .<br />
Boehmen, Jacob. <strong>The</strong> most celebrated<br />
<strong>of</strong> the Mystics <strong>of</strong> the sixteenth and seventeenth<br />
centuries, born near Gorlitz, in 1575<br />
and died in 1624 . His system attracted, and<br />
continued to attract long after his death,<br />
many disciples in Germany. Among these, in<br />
time, were several Freemasons, who sought<br />
to incorporate the mystical dogmas <strong>of</strong> their<br />
founder with the teachings <strong>of</strong> <strong>Freemasonry</strong>,<br />
so as to make the Lodges merely schools <strong>of</strong><br />
theosophy. Indeed, the <strong>The</strong>osophic Rites <strong>of</strong><br />
<strong>Freemasonry</strong>, which prevailed to a great extent<br />
about the middle <strong>of</strong> the last century in<br />
Germany and France were indebted for<br />
most <strong>of</strong> their ideas to tie mysticism <strong>of</strong> Jacob<br />
Boehmen .<br />
Bohemann, Karl Adolf Anderson . Born<br />
in 1770, at J6nkbping in the south <strong>of</strong> Sweden .<br />
H was a very zealous member <strong>of</strong> the Order <strong>of</strong><br />
Asiatic Brethren, and was an active promulgator<br />
<strong>of</strong> the high degrees. Invited to Sweden,<br />
in 1802, by the Duke <strong>of</strong> Sudermania, who was<br />
an ardent inquirer into <strong>Masonic</strong> science, he<br />
was appointed Court Secretary . He attempted<br />
to introduce his system <strong>of</strong> high degrees into<br />
the kingdom, but having been detected in the<br />
effort to intermingle revolutionary schemes<br />
with his high degrees, he was first imprisoned<br />
and then banished from the country, his society<br />
being interdicted. He returned to Germany,<br />
but is not heard <strong>of</strong> after 1815, when he<br />
published at Pyrmont a justification <strong>of</strong> himself<br />
. Findel (Hist., p . 560) calls him an impostor,<br />
but he seems rather to have been a<br />
<strong>Masonic</strong> fanatic, who was ignorant <strong>of</strong> or had<br />
forgotten the wide difference between <strong>Freemasonry</strong><br />
and political intrigue .<br />
Bohemia . A Lodge named "<strong>The</strong> Three<br />
Stars " is said to have been established at<br />
Prague in 1726, and other Lodges were subse-
BOHMANN<br />
BOOK<br />
lfl<br />
quently constituted in Bohemia, but in consequence<br />
<strong>of</strong> the French Revolution they were<br />
closed in 1793 by the Austrian Government .<br />
Bohmann, F . Otto. A merchant in<br />
Stockholm (1695-1767), who left a legacy <strong>of</strong><br />
100 000 Thalers to the Asylum for the Orphans<br />
<strong>of</strong> I'reemasons that was founded in Stockholm<br />
in 1753 . A medal wa struck in his<br />
honor in 1768 . (Marvin's <strong>Masonic</strong> Medals,<br />
p. 172 .) [E. L. H.]<br />
Bombay . <strong>The</strong> earliest Lodge in Bombay<br />
was established in 1758, followed by another<br />
in 1798, and by others until in 1861 ri District<br />
<strong>Grand</strong> Lodge <strong>of</strong> Bombay was established by<br />
the <strong>Grand</strong> Lodge <strong>of</strong> England, which has 33<br />
Lodges under it . <strong>The</strong>re is also a District<br />
<strong>Grand</strong> Chapter with 13 subordinate Chapters ;<br />
and 9 Lodges owing allegiance to the <strong>Grand</strong><br />
Lodge <strong>of</strong> Scotland . [E . L. H .]<br />
Bonalm . <strong>The</strong> word is really an incorrect<br />
transliteration <strong>of</strong> the Hebrew word for builders,<br />
which should be "Bonim" ; the construct<br />
form <strong>of</strong> which ("Bonai ") is used in 1 Kings<br />
v . 18 to designate a portion <strong>of</strong> the workmen<br />
on the Temple : "And Solomon's builders and<br />
Hiram's builders did hew them ." Oliver, in<br />
his Dictionary and in his Landmarks (i ., 402),<br />
gives a mythical account <strong>of</strong> them as Fellow-<br />
Crafts, divided into Lodges by King Solomon,<br />
but, by a grammatical blunder, he calls<br />
them Benai, substituting the Hebrew construct<br />
for the absolute case, and changing the participial<br />
o into e . <strong>The</strong> Bonaim seem to be distinguished<br />
by the author <strong>of</strong> the Book <strong>of</strong> Kings,<br />
from the 6ibalim, and the translators <strong>of</strong> the<br />
authorized version have called the former<br />
builders and the latter stone-squarers . It is<br />
probable that the Bonaim were an order <strong>of</strong><br />
workmen inferior to the Gibalim . Anderson,<br />
in both <strong>of</strong> his editions <strong>of</strong> the Book <strong>of</strong> Constitutions,<br />
blunders grammatically, like Oliver,<br />
and calls them Bonai, saying that they were<br />
"setters, layers, or builders, or light Fellow<br />
Crafts, in number 80,000 ." This idea seems to<br />
have been perpetuated in the modern rituals .<br />
From this construct plural form "Bonai "<br />
some one has formed the slightly incorrect<br />
form "Bonaim ." [E. L . H .]<br />
Bondman . In the fourth article <strong>of</strong> the<br />
Halliwell or Regius MS., which is the earliest<br />
<strong>Masonic</strong> document known, it is said that the<br />
Master shall take good care that he make no<br />
bondman an apprentice, or, as it is in the<br />
original language :<br />
"<strong>The</strong> fourthe artycul thys moste be,<br />
That the Mayster hymn wel be-se,<br />
That he no bondemon prentys make ."<br />
<strong>The</strong> regulation is repeated in all the subsequent<br />
regulations, and is still in force. (See<br />
Freeborn)<br />
Bone. This word, which is now corruptly<br />
pronounced in one syllable, is the Hebrew<br />
word boneh, 111], "builder," from the verb<br />
banah, 1]7, "to build." It was peculiarly applied,<br />
as an epithet, to Hiram Abif, who superintended<br />
the construction <strong>of</strong> the Temple as its<br />
chief builder. Master Masons will recognize<br />
it as the terminal portion <strong>of</strong> a significant word .<br />
Its true pronunciation would be, in English<br />
letters, bonay ; but the corruption into one<br />
syllable as bone has become too universal ever<br />
to be corrected .<br />
Bone Box . In the early lectures <strong>of</strong> the last<br />
century, now obsolete, we find the following<br />
catechism :<br />
" Q . Have you any key to the secrets <strong>of</strong> a<br />
Mason?<br />
"A . Yes .<br />
"Q . Where do you keep it?<br />
" A . In a bone box that neither opens nor<br />
shuts but with ivory keys."<br />
<strong>The</strong> bone box is the mouth, the ivory keys<br />
the teeth . And the key to the secrets is afterward<br />
said to be the tongue . <strong>The</strong>se questions<br />
were simply used as tests, and were subsequently<br />
varied . In a later lecture it is called<br />
the "bone-bone box."<br />
Bonneville, Chevalier de. On the 24th<br />
<strong>of</strong> November, 1754, he founded the Chapter<br />
<strong>of</strong> the high degrees known as the Chapter <strong>of</strong><br />
Clermont . All the authorities assert this except<br />
Rebold (Hist. de trois G. L., p . 46), who<br />
says that he was not its founder but only the<br />
propagator <strong>of</strong> its degrees .<br />
Bonneville, Nicolas de. A bookseller<br />
and man <strong>of</strong> letters, born at Evreux, in France,<br />
March 13,1760 . He was the author <strong>of</strong> a work,<br />
published in 1788, entitled Les Jesuites chasses<br />
de la Magonnerie et leer poignard brisk par les<br />
Masons, divided into two parts, <strong>of</strong> the first<br />
<strong>of</strong> which the subtitle was La Maconnerie<br />
ecossaise comparee avec les trois pr<strong>of</strong>essions et le<br />
Secret des Templiers du 14e Sieele ; and <strong>of</strong> the<br />
second, Mgmeti des quatre voeux de la Compagnie<br />
de S . Ignace, et desqu¢tre grades de la<br />
Mac nnerie de S. Je n . He also translated<br />
into French, Thoma, Paine's Essay on the<br />
Origin <strong>of</strong> <strong>Freemasonry</strong>; a work, by the way,<br />
which was hardly worth the trouble <strong>of</strong> translation.<br />
De B nneville had an exalted idea <strong>of</strong><br />
the difficulties attendant upon writing a history<br />
<strong>of</strong> <strong>Freemasonry</strong>, for he says that, to compose<br />
such a work, supported by dates and authentic<br />
facts, it would require a period equal<br />
to ten times the age <strong>of</strong> man ; a statement<br />
which, although exaggerated, undoubtedly<br />
contains an element <strong>of</strong> truth . His <strong>Masonic</strong><br />
theory was that the Jesuits had introduced<br />
into the symbolic degrees the history <strong>of</strong> the<br />
life and death <strong>of</strong> the Templars, and the doctrine<br />
<strong>of</strong> vengeance for the political and religious<br />
crime <strong>of</strong> their destruction ; and that they<br />
had imposed upon four <strong>of</strong> the higher degrees<br />
the four vows <strong>of</strong> their congregation . De<br />
Bonneville was imprisoned as a Girondist in<br />
1793 . He was the author <strong>of</strong> a History <strong>of</strong> Modern<br />
Europe, in 3 vols ., published in 1792 . He<br />
died in 1828 .<br />
Book <strong>of</strong> Charges. <strong>The</strong>re seems, if we<br />
may judge from the references in the old records<br />
<strong>of</strong> Masonry, to have formerly existed a<br />
book under this title, containing the Charges<br />
<strong>of</strong> the Craft ; equivalent, probably, to the<br />
Book <strong>of</strong> Constitutions . Thus the Matthew<br />
Cooke MS. f the first half <strong>of</strong> tke fifteenth century<br />
(1 . 534) speaks <strong>of</strong> "othere chargys mo<br />
that ben wryten in the Boke <strong>of</strong> Chargys . "
1 12 BOOK<br />
BOOK<br />
Book <strong>of</strong> Constitutions . <strong>The</strong> Book <strong>of</strong><br />
Constitutions is that work in which is contained<br />
the rules and regulations adopted for<br />
the government <strong>of</strong> the Fraternity <strong>of</strong> Freemasons<br />
. Undoubtedly, a society so orderly<br />
and systematic must always have been governed<br />
by a prescribed code <strong>of</strong> laws ; but, in<br />
the lapse <strong>of</strong> ages, the precise regulations which<br />
were adopted for the direction <strong>of</strong> the Craft in<br />
ancient times have been lost. <strong>The</strong> earliest<br />
record that we have <strong>of</strong> any such Constitutions<br />
is in a manuscript, first quoted, in 1723, by<br />
Anderson (Constitutions, 1723, pp . 32, 33),<br />
which he said was written in the reign <strong>of</strong> Edward<br />
IV. Preston (p 182, ed . 1788) quotes the<br />
same record, and adds, that "it is said to have<br />
been in the possession <strong>of</strong> the famous Elias<br />
Ashmole, and unfortunately destroyed," a<br />
statement which had not been previously<br />
made by Anderson . To Anderson, therefore,<br />
we must look in our estimation <strong>of</strong> the authenticity<br />
<strong>of</strong> this document ; and that we cannot<br />
too much rely upon his accuracy as a transcriber<br />
is apparent, not only from the internal<br />
evidence <strong>of</strong> style, but also from the<br />
fact that he made important alterations in<br />
his copy <strong>of</strong> it in his edition <strong>of</strong> 1738 . Such<br />
as it is, however, it contains the following<br />
particulars •<br />
"Though the ancient records <strong>of</strong> the Brotherhood<br />
in England were many <strong>of</strong> them destroyed<br />
or lost in the wars <strong>of</strong> the Saxons and Danes,<br />
yet King Athelstan (the grandson <strong>of</strong> King<br />
Alfrede the Great, a mighty Architect), the<br />
first anointed king <strong>of</strong> England, and who translated<br />
the Holy Bible into the Saxon tongue<br />
(A .n. 930), when he had brought the land<br />
into Rest and Peace, built many great works,<br />
and encourag'd many Masons from France,<br />
who were appointed Overseers there<strong>of</strong>, and<br />
brought with them the Charges and Regulations<br />
<strong>of</strong> the Lodges preserv'd since the<br />
Roman times, who also prevail'd with the<br />
King to improve the Constitution <strong>of</strong> the English<br />
Lodges according to the foreign Model,<br />
and to increase the Wages <strong>of</strong> Working Masons .<br />
"<strong>The</strong> said king's youngest son, Prince<br />
Edwin, being taught Masonry, and taking<br />
upon him the Charges <strong>of</strong> a Master Mason, for<br />
the love he had to the said Craft and the honourable<br />
Principles whereon it is grounded,<br />
purchased a free charter <strong>of</strong> King Athelstan his<br />
Father, for the Masons having a Correction<br />
among themselves (as it was anciently express'd),<br />
or a Freedom and Power to regulate<br />
themselves, to amend what might happen<br />
amiss, and to hold a yearly Communication<br />
and General Assembly .<br />
"Accordingly, Prince Edwin summoned all<br />
the Masons in the Realm to meet him in a<br />
Congregation at York, who came and composed<br />
a General Lodge, <strong>of</strong> which he was <strong>Grand</strong><br />
Master ; and having brought with them all<br />
the Writings and Records extant, some in<br />
Greek, some in Latin, some in French, and<br />
other languages, from the Contents there<strong>of</strong><br />
that Assembly did frame the Constitution and<br />
Charges <strong>of</strong> an En$lish Lodge, and made a law<br />
to preserve and obserpe the same in all time<br />
coming, and ordain'd good Pay for Working<br />
Masons, &c."<br />
Other records have from time to time been<br />
discovered, most <strong>of</strong> them recently, which<br />
prove beyond all doubt that the Fraternity <strong>of</strong><br />
Freemasons was, at least in the fourteenth,<br />
fifteenth, sixteenth, and seventeenth centuries,<br />
in possession <strong>of</strong> manuscript Constitutions contain<br />
mg the rules and regulations <strong>of</strong> the Craft .<br />
In the year 1717, <strong>Freemasonry</strong> which had<br />
somewhat fallen into decay in tie south <strong>of</strong><br />
England, was revived by the organization <strong>of</strong><br />
the <strong>Grand</strong> Lodge at London ; and in the next<br />
year, the <strong>Grand</strong> Master having desired, says<br />
Anderson, "any brethren to bring to the<br />
<strong>Grand</strong> Lodge any old writings and records<br />
concerning Masons and Masonry, in order to<br />
show the usages <strong>of</strong> ancient times, several old<br />
copies <strong>of</strong> the Gothic Constitutions were<br />
produced and collated ." (Constitutions, 1738,<br />
p . 110.)<br />
But these Constitutions having been found<br />
to be very erroneous and defective, probably<br />
from carelessness or ignorance in their frequent<br />
transcription, in September, 1721, the<br />
Duke <strong>of</strong> Montagu, who was then <strong>Grand</strong> Master,<br />
ordered Bro. James Anderson to digest<br />
them "in a new and better method ." (Ibid .,<br />
p . 113 .)<br />
Anderson having accordingly accomplished<br />
the important task that had been assigned<br />
him, in December <strong>of</strong> the same year a committee,<br />
consisting <strong>of</strong> fourteen learned Brethren,<br />
was appointed to examine the book ; and,<br />
in the March communication <strong>of</strong> the subsequent<br />
year, having reported their approbation<br />
<strong>of</strong> it, it was, after some amendments,<br />
adopted by the <strong>Grand</strong> Lodge and published,<br />
in 1723, under the title <strong>of</strong> h e Constitutions<br />
<strong>of</strong> the Freemasons, containing the History,<br />
Charges, Regulations, etc ., <strong>of</strong> that Most Ancient<br />
and Right Worshipful Fraternity . For the use<br />
<strong>of</strong> the Lodges .<br />
A second edition was published in 1738<br />
under the superintendence <strong>of</strong> a committee <strong>of</strong><br />
<strong>Grand</strong>Officers. (Ibid .,p . 133 .) But this edition<br />
contained so many alterations, interpolations,<br />
and omissions <strong>of</strong> the Charges and Regulations<br />
as they appeared in the first, as to show the<br />
most reprehensible inaccuracy in its composition,<br />
and to render it utterly worthless except<br />
as a literary curiosity. It does not seem<br />
to have been very popular, for the printers, to<br />
complete their sales, were compelled to commit<br />
a fraud, and to present what they pretended<br />
to be a new edition in 1746, but which<br />
was really only the edition <strong>of</strong> 1738, with a new<br />
title-page neatly pasted in, the old one being<br />
canceled .<br />
In 1754, Bro . Jonathan Scott presented a<br />
memorial to the <strong>Grand</strong> Lodge, "showing the<br />
necessity <strong>of</strong> a new edition <strong>of</strong> the Book <strong>of</strong> Constitutions."<br />
It was then ordered that the book<br />
"should be revised, and necessary alterations<br />
and additions made consistent with the laws<br />
and rules <strong>of</strong> Masonry" ; all <strong>of</strong> which would<br />
seem to show the dissatisfaction <strong>of</strong> the Fraternity<br />
with the errors <strong>of</strong> the second edition .<br />
Accordingly, a third edition was published is
CIIAPTER %Isf) CRA\D PURE m"RANDELoci:<br />
D' A G L E ITRRF
BOOK<br />
BOOK 113<br />
1756, under the editorship <strong>of</strong> the Rev . John<br />
Entick . <strong>The</strong> fourth edition, preared by a<br />
committee, was published in 1767 . In 1'769,<br />
G . Kearsly <strong>of</strong> London, published an unauthorized<br />
edition <strong>of</strong> the 1767 issue, with an<br />
appendix to 1769 ; this was also published by<br />
Thomas Wilkinson in Dublin in the same year,<br />
with several curious plates ; both issues are<br />
now very scarce . And an authorized supplement<br />
appeared in 1776 .<br />
In 1784, John Noorthouck_published by<br />
authority the fifth edition . This was well<br />
printed in quarto, with numerous notes, and<br />
is considered the most valuable edition ; it is<br />
the last to contain the Historical Introduction .<br />
After the union <strong>of</strong> the two rival <strong>Grand</strong><br />
Lodges <strong>of</strong> England (see Ancient Masons) in<br />
1813, the sixth edition was issued in 1815<br />
edited by Bro. William Williams, Prov . <strong>Grand</strong><br />
Master for Dorsetshire ; the seventh appeared<br />
in 1819, being the last in- quarto ; and the<br />
eighth in 1827 ; these were called the<br />
"Second Part," and contained only the Ancient<br />
Charges and the General Regulations .<br />
<strong>The</strong> ninth edition <strong>of</strong> 1841 contained no reference<br />
to the First or Historical Part, and may<br />
be regarded as the first <strong>of</strong> the present issue<br />
in octavo with the plates <strong>of</strong> jewels at the end .<br />
Numerous editions have since been issued .<br />
In the early days <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England<br />
in all processions the Book <strong>of</strong> Constitutions<br />
was carried on a cushion by the Master <strong>of</strong><br />
the Senior Lodge (Constitutions 1738, pp 117,<br />
126), but this was altered at the time <strong>of</strong> the<br />
union and it is provided in the Constitutions<br />
<strong>of</strong> 1815 and in the subsequent issues that the<br />
Book <strong>of</strong> Constitutions on a cushion shall be carried<br />
by the <strong>Grand</strong> Secretary . L. H.)<br />
Book <strong>of</strong> Constitutions Guarded by the<br />
Tiler's Sword . An emblem painted on the<br />
Master's carpet and intended to admonish<br />
the Mason that lie should be guarded in all his<br />
words and actions preserving unsullied the<br />
<strong>Masonic</strong> virtues <strong>of</strong> silence and circumspection<br />
. Such is Webb's definition <strong>of</strong> the emblem<br />
(Freemasons' Monitor, ed . 1818, p . 69), which is<br />
a very modern one, and I am inclined to think<br />
was introduced by that lecturer . <strong>The</strong> interpretation<br />
<strong>of</strong> Webb is a very unsatisfactory one .<br />
<strong>The</strong> Book <strong>of</strong> Constitutions is rather the symbol<br />
<strong>of</strong> constituted law than <strong>of</strong> silence and circumspection,<br />
and when guarded by the Tiler's<br />
sword it would seem properly to symbolize<br />
regard for and obedience to law, a prominent<br />
<strong>Masonic</strong> duty .<br />
Book <strong>of</strong> Gold . In the Ancient and Accepted<br />
Scottish Rite, the book in which the<br />
transactions, statutes, decrees, balusters, and<br />
protocols <strong>of</strong> the Supreme Council or a <strong>Grand</strong><br />
onsistory are contained .<br />
Book <strong>of</strong> the Law . <strong>The</strong> Holy Bible, which<br />
is always open in a Lodge as a symbol that its<br />
light should be diffused among the Brethren .<br />
<strong>The</strong> passages at which it is opened differ in<br />
the different degrees. (See Scriptures, Reading<br />
<strong>of</strong> the.)<br />
<strong>Masonic</strong>ally the Book <strong>of</strong> the Law is that<br />
sacred book which is believed by the Mason<br />
<strong>of</strong> any particular religion to contain the re-<br />
vealed will <strong>of</strong> God ; although, technically,<br />
among the Jews the Torah, or Book <strong>of</strong> the<br />
Law means only the Pentateuch or five books<br />
<strong>of</strong> loses. Thus, to the Christian Mason the<br />
Book <strong>of</strong> the Law is the Old and New Testaments;<br />
to the Jew, the Old Testament ; to the<br />
Mussulman, the Koran ; to the Brahman, the<br />
Vedas ; and to the Parsee, the Zendavesta .<br />
<strong>The</strong> Book <strong>of</strong> the Law is an important symbol<br />
in the Royal Arch Degree, concerning<br />
which there was a tradition among the Jews<br />
that the Book <strong>of</strong> the Law was lost during the<br />
captivity, and that it was among the treasures<br />
discovered during the building <strong>of</strong> the second<br />
Temple . <strong>The</strong> same opinion was entertained<br />
by the early Christian fathers, such, for instance,<br />
as Iennus, Tertullian, and Clemens<br />
Alexandrinus ; "for," says Prideaux, "they<br />
(the Christian fathers) hold that all the Scriptures<br />
were lost and destroyed in the Babylonish<br />
captivity, and that Ezra restored them all<br />
again by Divine revelation ." <strong>The</strong> truth <strong>of</strong> the<br />
tradition is very generally denied by Biblical<br />
scholars, who attribute its origin to the fact<br />
that Ezra collected together the copies <strong>of</strong> the<br />
law expurgated them <strong>of</strong> the errors which<br />
had crept into them during the captivity,<br />
and arranged a new and correct edition. But<br />
the truth or falsity <strong>of</strong> the legend does not<br />
affect the <strong>Masonic</strong> symbolism . <strong>The</strong> Book <strong>of</strong><br />
the Law is the will <strong>of</strong> God, which, lost to us in<br />
our darkness, must be recovered as precedent<br />
to our learning what is TRUTH . As captives<br />
to error truth is lost to us; when freedom is<br />
restored, the first reward will be its discovery .<br />
Book <strong>of</strong> Mormon . This sacred book <strong>of</strong><br />
the Mormons was first published in 1830 by<br />
Joseph Smith, who claimed to have translated<br />
it from gold plates which he had found under<br />
Divine guidance secreted in a stone box . <strong>The</strong><br />
number <strong>of</strong> Mormons is estimated at about<br />
150,000 in the United States, and 50,000 in<br />
other countries . <strong>The</strong> seat <strong>of</strong> their church is<br />
at Salt Lake, Utah .<br />
Book <strong>of</strong> the Dead. By some translated the<br />
Book <strong>of</strong> the Master, containing the ancient<br />
Egyptian philosophy as to death and the resurrection<br />
. A portion <strong>of</strong> these sacred writings<br />
was invariably buried with the dead . <strong>The</strong><br />
Book in facsimile has been published by Dr .<br />
Lepsius, and translated by Dr . Birch . <strong>The</strong><br />
myth <strong>of</strong> the "Judgment <strong>of</strong> Amenti " forms a<br />
part <strong>of</strong> the Book <strong>of</strong> the Dead, and shadows<br />
forth the verities and judgments <strong>of</strong> the unseen<br />
world .<br />
<strong>The</strong> Amenti was the Place <strong>of</strong> Judgment <strong>of</strong><br />
the Dead, situated in the West, where Osiris<br />
was presumed to be buried . <strong>The</strong>re were fortytwo<br />
assessors <strong>of</strong> the amount <strong>of</strong> sin committed,<br />
who sat in judgment, and before whom the<br />
adjudged passed in succession .<br />
<strong>The</strong>re seems to be a tie which binds <strong>Freemasonry</strong><br />
to the noblest <strong>of</strong> the cults and mysteries<br />
<strong>of</strong> antiquity . <strong>The</strong> most striking exponent<br />
<strong>of</strong> the doctrines and language <strong>of</strong> the Egyptian<br />
Mysteries <strong>of</strong> Osiris is this Book <strong>of</strong> the<br />
Dead or Ritual <strong>of</strong> the Underworld, or Egyptian<br />
bible <strong>of</strong> 165 chapters, the Egyptian title<br />
<strong>of</strong> which was <strong>The</strong> Manifestation to Light,
114 BOOK<br />
BRAHMANISM<br />
or the Book Revealing Light to the Soul . Great<br />
dependence was had, as to the immediate<br />
attainment <strong>of</strong> celestial happiness, upon the<br />
human knowledge <strong>of</strong> this wonderful Book,<br />
especially <strong>of</strong> the principal chapters . On a<br />
sarcophagus <strong>of</strong> the eleventh dynasty (chronology<br />
<strong>of</strong> Pr<strong>of</strong> . Lepsius, say B .C. 2420) is this<br />
inscription : "He who knows this book is one<br />
who, in the day <strong>of</strong> the resurrection <strong>of</strong> the underworld,<br />
arises and enters in ; but if he does not<br />
know this chapter, he does not enter in so soon<br />
as he arises." <strong>The</strong> conclusion <strong>of</strong> the first chapter<br />
says : "If a man knows this book thoroughly,<br />
and has it inscribed upon his sarcophagus, he<br />
will be manifested in the day in all the forms<br />
that he may desire, and entering into his<br />
abode will not be turned back " (Tiele's Hist.<br />
Egypttan Rel ., p . 25.)<br />
<strong>The</strong> Egyptian belief was that portions <strong>of</strong><br />
the Book were written by the finger <strong>of</strong> Thoth,<br />
back in the mist <strong>of</strong> tune, B.C . 3000 . <strong>The</strong><br />
one hundred and twenty-fifth chapter describes<br />
the last judgment . <strong>The</strong> oldest preserved<br />
papyrus is <strong>of</strong> the eighteenth dynasty<br />
(B.c . 1591, Lep .) . <strong>The</strong> most perfect copy <strong>of</strong><br />
this Book is in the Turin Museum, where it<br />
covers one side <strong>of</strong> the walls, in four pieces,<br />
300 feet in length .<br />
<strong>The</strong> following extract is from the first chapter<br />
:<br />
"Says Thot to Osiris, King <strong>of</strong> Eternity, I<br />
am the great God in the divine boat ; I fight<br />
for tbee ; I am one <strong>of</strong> the divine chiefs who are<br />
the TRUE LIVING WORD <strong>of</strong> Osiris. I am Thot,<br />
who makes to be real the word <strong>of</strong> Horus<br />
against his enemies . <strong>The</strong> word <strong>of</strong> Osiris<br />
against his enemies made truth in Thot, and<br />
the order is executed by Thot . I am with<br />
Horns on the day <strong>of</strong> celebrating the festival <strong>of</strong><br />
Osiris, the good Being, whose Word is truth ;<br />
I make <strong>of</strong>ferings to Ra (the Sun) ; I am a simple<br />
priest in the underworld, anointing in<br />
Abydos, elevating to higher degrees <strong>of</strong> initiation<br />
; I am pro het in Abydos on the day <strong>of</strong><br />
opening or upheaving the earth . I behold<br />
the mysteries <strong>of</strong> the door <strong>of</strong> the underworld ;<br />
I direct the ceremonies <strong>of</strong> Mendes ; I am the<br />
assistant in the exercise <strong>of</strong> their functions ;<br />
I A s GRAND MASTER OF THE CRAFrSZeEN<br />
WHO SET UP THE SACRED ARCH FOR A SUP-<br />
PORT ." (See Truth .)<br />
Book <strong>of</strong> the Fraternity <strong>of</strong> Stonemasons .<br />
Some years ago, a manuscript was discovered<br />
in the archives <strong>of</strong> the city <strong>of</strong> Cologne bearing<br />
the title <strong>of</strong> Bruderschaftsbuch der Steinmetzen,<br />
with records going back to the year 1396 .<br />
Steinbrenner ( . andEarly Hist. <strong>of</strong> Masonry,<br />
p . 104) says : "It fully confirms the conclusions<br />
to be derived from the German Constitutions,<br />
and those <strong>of</strong> the English and Scotch Masons,<br />
and conclusively proves the inauthenticity <strong>of</strong><br />
the celebrated Carter <strong>of</strong> Cologne ."<br />
Books, Anti-<strong>Masonic</strong>. See Anti-<strong>Masonic</strong><br />
Books .<br />
Border, Tesselated . See Tesselated Border .<br />
Bosonlen, <strong>The</strong> (or Bossonius) . <strong>The</strong><br />
Fourth Degree <strong>of</strong> the African Architects also<br />
called the "Christian Philosopher." (Thory,<br />
A . L ., i ., 297 .)<br />
Boswell, John (<strong>of</strong> Auchinleck) . A Scottish<br />
laird <strong>of</strong> the family <strong>of</strong> the biographer <strong>of</strong> Dr .<br />
Johnson . His appearance in the Lodge <strong>of</strong><br />
Edinburgh at a meeting held at Holyrood in<br />
June, 1600, affords the earliest authentic instance<br />
<strong>of</strong> a person being a member <strong>of</strong> the <strong>Masonic</strong><br />
Fraternity who was not an architect or<br />
builder by pr<strong>of</strong>ession. He signed his name<br />
and made his mark as did the Operatives .<br />
Bourn . A limit or boundary ; a word familiar<br />
to the Mason in the Monitorial Instructions<br />
<strong>of</strong> the Fellow-Craft's Degree, where he is<br />
directed to remember that we are traveling<br />
upon the level <strong>of</strong> time to that undiscovered<br />
country from whose bourn no traveler returns<br />
; and to the reader <strong>of</strong> Shakespeare, from<br />
whom the expression is borrowed, in the beautiful<br />
soliloquy <strong>of</strong> Hamlet :<br />
"Who would fardels bear,<br />
To grunt and sweat under a weary life ;<br />
But that the dread <strong>of</strong> something after death-<br />
<strong>The</strong> undiscovered country, from whose bourn<br />
No traveller returns-puzzles the will."<br />
Act III ., Scene 1 .<br />
Box <strong>of</strong> Fraternal Assistance . A box <strong>of</strong><br />
convenient shape and size under the charge <strong>of</strong><br />
the Hospitaler or Almoner, in the Modern<br />
French and A. A. Scottish Rites, wherein is<br />
collected the obligatory contributions <strong>of</strong> the<br />
duly assembled Brethren at every convocation,<br />
which collections can only be used for secret<br />
charitable purposes, first among the members,<br />
but if not there required, among worthy pr<strong>of</strong>ane<br />
; the Master and the Hospitaler being<br />
the only ones cognizant <strong>of</strong> the name <strong>of</strong> the<br />
beneficiary, together with the brother who<br />
suggests an individual in need <strong>of</strong> the assistance<br />
.<br />
Box-Master . In the Lodges <strong>of</strong> Scotland<br />
the Treasurer was formerly sometimes so<br />
called . Thus, in the minutes <strong>of</strong> the Lodge <strong>of</strong><br />
Journeymen Masons <strong>of</strong> Edinburgh, it was resolved,<br />
on December 27, 1726, that the Warden<br />
be instructed "to uplift and receive for the use<br />
<strong>of</strong> the society all such sum or sums <strong>of</strong> money<br />
which are due and indebted to them or their<br />
former Box-masters or his predecessors in<br />
<strong>of</strong>fice ."<br />
Boys' School . <strong>The</strong> Royal <strong>Masonic</strong> Institution<br />
for Boys is a charity <strong>of</strong> the Masons<br />
<strong>of</strong> England . It was founded in the year 1798,<br />
for clothing and educating the sons <strong>of</strong> indigent<br />
and deceased Brethren, according to the situation<br />
in life they are most probably destined to<br />
occupy, and inculcating such religious instruction<br />
as may be conformable to the tenets <strong>of</strong><br />
their parents and ultimately apprenticing<br />
them to suitZle trades . It is still existing in<br />
a flourishing condition . Similar schools have<br />
been established by the Masons <strong>of</strong> France<br />
and Germany .<br />
Brahmanism . <strong>The</strong> religious system practised<br />
by the Hindus . It presents a pr<strong>of</strong>ound<br />
.and spiritual philosophy, strangely blended<br />
with the basest superstitions. <strong>The</strong> Veda is<br />
the Brahmanical Book <strong>of</strong> the Law, although<br />
the older hymns springing out <strong>of</strong> the primitive<br />
Aryan religion have a date far anterior to that
BRANT<br />
BREADTH 115<br />
<strong>of</strong> comparatively modern Brahmanism . <strong>The</strong><br />
"Laws <strong>of</strong> Menu " are really the text-book <strong>of</strong><br />
Brahmanism ; yet in the Vedic hymns we find<br />
the expression <strong>of</strong> that religious thought that<br />
has been adopted by the Brahmans and the<br />
rest <strong>of</strong> the modern Hindus . <strong>The</strong> learned Brahmans<br />
have an esoteric faith, in which they<br />
recognize and adore one God without form or<br />
quality, eternal, unchangeable and occupying<br />
all space ; but confining this hidden doctrine<br />
to their interior schools, they teach, for the<br />
multitude, an open or esoteric worship, in<br />
which the incomprehensible attributes <strong>of</strong> the<br />
supreme and purely spiritual God are invested<br />
with sensible and even human forms . In the<br />
Vedic hymns all the powers <strong>of</strong> nature are personified,<br />
and become the objects <strong>of</strong> worship,<br />
thus leading to an apparent polytheism . But,<br />
as Mr . J. F . Clarke (Ten Great Religions, p. 90)<br />
remarks, "behind this incipient polytheism<br />
lurks the original monotheism ; for each <strong>of</strong><br />
these gods, in turn, becomes the Supreme<br />
Bein .' And Max Miiller says (Chips, i., 2)<br />
that `it would be easy to find in the numerous<br />
hymns <strong>of</strong> the Veda passages in which almost<br />
every important deity is represented as supreme<br />
and absolute." This most ancient<br />
re li ionbelieved in by one-seventh <strong>of</strong> the<br />
word's population that fountain from which<br />
has flowed so much <strong>of</strong> the stream <strong>of</strong> modern<br />
religious thought, abounding in mystical ceremonies<br />
and ritual prescriptions, worshiping,<br />
as the Lord <strong>of</strong> all, "the source <strong>of</strong> golden light, '<br />
having its ineffable name, its solemn methods<br />
<strong>of</strong> initiation, and its symbolic rites-is well<br />
worth the serious study <strong>of</strong> the <strong>Masonic</strong> scholar,<br />
because in it he will find much that will be suggestive<br />
to him in the investigations <strong>of</strong> the dogmas<br />
<strong>of</strong> his Order .<br />
Brant, Joseph . A,Mohawk Indian, who<br />
was initiated in London in 1776. During the<br />
War <strong>of</strong> American Independence he was in command<br />
<strong>of</strong> some Indian troops on the British side<br />
by whom Captain McKinsty, <strong>of</strong> t e mte~<br />
States Army, had been captured. <strong>The</strong> In d ians<br />
had tied their prisoner to a tree and were preparing<br />
to torture him, when he made the<br />
mystic appeal <strong>of</strong> a Mason in the hour <strong>of</strong> danger.<br />
Brant interposed and rescued his American<br />
brother from his impending fate, took<br />
him to Quebec, and placed him in the hands<br />
<strong>of</strong> some English_ Masons, who returned him,<br />
uninjured, to the American outposts . (Haw-<br />
: kin's Concise Cyclopmdia <strong>of</strong> F. M.)<br />
Clavel has illustrated the occurrence on<br />
p. 283 <strong>of</strong> his Histoire Pittoresque de la F . M.<br />
[E. L . H .1<br />
Brazen Laver . See Laver.<br />
Brazen Pillars. See Pillars <strong>of</strong> the Porch .<br />
Brazen Serpent . See Serpent and Cross.<br />
Brazen Serpent, Knight <strong>of</strong> the . See<br />
Knight <strong>of</strong> the Brazen Serpent .<br />
Brazil. <strong>The</strong> first organized <strong>Masonic</strong> authority<br />
at Brazil, the <strong>Grand</strong>e Oriente do<br />
Brazil, was established in Rio de Janeiro, in<br />
the year 1821, by the division into three <strong>of</strong> a<br />
Lodge at Rio de Janeiro, which is said to have<br />
been established under a French warrant in<br />
1816.<br />
<strong>The</strong> Emperor, Dom Pedro I ., was soon<br />
after initiated in one <strong>of</strong> these Lodges, and<br />
immediately proclaimed <strong>Grand</strong> Master ; but<br />
finding that the Lodges <strong>of</strong> that period were<br />
nothing but political clubs, he ordered them<br />
to be closed in the following year, 1822 .<br />
After his abdication in 1831, <strong>Masonic</strong> meetings<br />
again took place, and a new authority,<br />
under the title <strong>of</strong> "<strong>Grand</strong>e Oriente Brazileiro,"<br />
was established .<br />
Some <strong>of</strong> the old members <strong>of</strong> the "<strong>Grand</strong>e<br />
Oriente do Brazil " met in November <strong>of</strong> the<br />
same year and reorganized that body ; so that<br />
two supreme authorities <strong>of</strong> the French Rite<br />
existed in Brazil .<br />
In 1832, the Visconde de Jequitinhonha,<br />
having received the necessary powers from the<br />
Supreme Council <strong>of</strong> Belgium, established a<br />
Supreme Council <strong>of</strong> the Ancient and Accepted<br />
Rite- making thus a third contending body,<br />
to w~ich were soon added a fourth and fifth,<br />
by the illegal organizations <strong>of</strong> the Supreme<br />
Councils <strong>of</strong> their own, by the contending<br />
<strong>Grand</strong> Orientes. In 1835, disturbances broke<br />
out in the legitimate Supreme Council, some <strong>of</strong><br />
its Lodges having proclaimed the <strong>Grand</strong> Master<br />
<strong>of</strong> the <strong>Grand</strong> Orient <strong>of</strong> Brazil their <strong>Grand</strong><br />
Commander, and thus formed another Supreme<br />
Council. In 1842, new seeds <strong>of</strong> dissension<br />
were planted by the combination <strong>of</strong><br />
this revolutionary faction with the <strong>Grand</strong>e<br />
Oriente Brazileiro, which body then abandoned<br />
the French Rite, and the two formed a<br />
new Council, which proclaimed itself the only<br />
legitimate authority <strong>of</strong> the Scottish Rite in<br />
Brazil . But it would be useless as well as<br />
painful to continue the record <strong>of</strong> these dissension,<br />
which, like a black cloud, darkened<br />
for years the <strong>Masonic</strong> sky <strong>of</strong> Brazil .<br />
Things are now in a better condition, and<br />
<strong>Freemasonry</strong> in Brazil is united under the one<br />
head <strong>of</strong> the <strong>Grand</strong> Orient .<br />
Bread, Consecrated . Consecrated bread<br />
and wine that is to say, bread and wine used<br />
not simpiy for food, but made sacred by the<br />
purpose <strong>of</strong> symbolizing a bond <strong>of</strong> brotherhood,<br />
and the eating and drinking <strong>of</strong> which are<br />
sometimes called the "Communion <strong>of</strong> the<br />
Brethren," is found in some <strong>of</strong> the higher degrees,<br />
such as the Order <strong>of</strong> High Priesthood in<br />
the American Rite, and the Rose Croix <strong>of</strong> the<br />
French and Scottish Rites .<br />
It was in ancient times a custom religiously<br />
observed, that those who sacrificed to the gods<br />
should unite in partaking <strong>of</strong> a part <strong>of</strong> the food<br />
that had been <strong>of</strong>fered . And in the Jewish<br />
church it was strictly commanded that the<br />
sacrificers should "eat before the Lord," and<br />
unite in a feast <strong>of</strong> joy on the occasion <strong>of</strong> their<br />
<strong>of</strong>ferings By this common partaking <strong>of</strong> that<br />
which had been consecrated to a sacred purpose,<br />
those who partook <strong>of</strong> the feast seemed to<br />
give an evidence and attestation <strong>of</strong> the sincerity<br />
with which they made the <strong>of</strong>fering ;<br />
while the feast itself was, as it were, the renewal<br />
<strong>of</strong> the covenant <strong>of</strong> friendship between<br />
the parties .<br />
Breadth <strong>of</strong> the Lodge.<br />
Lodge .<br />
See Form <strong>of</strong> the
116 BREAST<br />
BREASTPLATE<br />
Breast . In one <strong>of</strong> the Old Lectures, quoted<br />
by Dr. Oliver, it is said : "A Mason's breast<br />
should be a safe and sacred repository for all<br />
your just and lawful secrets. A brother's<br />
secrets, delivered to me as such, I would keep<br />
as my own ; as to betray that trust might be<br />
doing him the greatest injury he could sustain<br />
in this mortal life ; nay, it would be like the<br />
villany <strong>of</strong> an assassin who lurks in darkness to<br />
stab his adversary when unarmed and least<br />
prepared to meet an enemy ."<br />
It is true, that the secrets <strong>of</strong> a Mason, confided<br />
as such, should be as inviolate in the<br />
breast <strong>of</strong> him who has received them as the<br />
were in his own before they were confid<br />
But it would be wrong to conclude that in this<br />
a Mason is placed in a position different from<br />
that which is occupied by every honorable<br />
man . No man <strong>of</strong> honor is permitted to reveal<br />
a secret which he has received under the<br />
pledge <strong>of</strong> secrecy . But it is as false as it is<br />
absurd, to assert that either the man <strong>of</strong> honor<br />
or the Mason is bound by any such obligation<br />
to protect the criminal from the vindication<br />
<strong>of</strong> the law. It must be left to every man to<br />
determine by his own conscience whether he<br />
is at liberty to betray a knowledge <strong>of</strong> facts<br />
with which he could not have become acquainted<br />
except under Some such pledge . No<br />
court <strong>of</strong> law would attempt to extort a communication<br />
<strong>of</strong> facts made known by a penitent<br />
to his confessor or a client to his lawyer ;<br />
for such a communication would make the<br />
person communicating it infamous . In this<br />
case, Masonry supphes no other rule than<br />
that which is found m the acknowledged codes<br />
<strong>of</strong> Moral Ethics.<br />
Breastplate. Called in Hebrew j=, chosen,<br />
or T1£'27n IV)n, chosen mishpet, the breastplate<br />
<strong>of</strong> judgment, because through it the high<br />
priest received divine responses and uttered<br />
his decisions on all matters relating to the<br />
good <strong>of</strong> the commonwealth. It was a piece<br />
<strong>of</strong> embroidered cloth <strong>of</strong> gold, purple, scarlet,<br />
and fine white, twined linen . It was a span,<br />
or about nine inches square, when doubled,<br />
and made thus strong to hold the precious<br />
stones that were set in it . It had a gold ring<br />
at each corner, to the uppermost <strong>of</strong> which<br />
were attached golden chains, by which it was<br />
fastened to the shoulder-pieces <strong>of</strong> the ephod ;<br />
while from the two lowermost went two ribbons<br />
<strong>of</strong> blue, by which it was attached to the<br />
girdle <strong>of</strong> the ephod, and thus held secure in its<br />
place . In the breastplate were set twelve precious<br />
jewels, on each <strong>of</strong> which was engraved<br />
the name <strong>of</strong> one <strong>of</strong> the twelve tribes . <strong>The</strong><br />
stones were arranged in four rows, three stones<br />
in each row . As to the order <strong>of</strong> arrangement<br />
and the names <strong>of</strong> the stones, there has been<br />
some difference among the authorities. <strong>The</strong><br />
authorized version <strong>of</strong> the Bible gives them in<br />
this order : Sardius, topaz, carbuncle, emerald,<br />
sapphire, diamond, ligure, agate, amethyst,<br />
b 1, onyx, jasper . This is the pattern genera<br />
y followed in the construction <strong>of</strong> <strong>Masonic</strong><br />
breastplates, but modern researches into the<br />
true meaning <strong>of</strong> the Hebrew names <strong>of</strong> the<br />
stones have shown its inaccuracy. Espe-<br />
cially must the diamond be rejected, as no<br />
engraver could have cut a name on this impenetrable<br />
gem, to say nothing <strong>of</strong> the pecuniary<br />
value <strong>of</strong> a diamond <strong>of</strong> a size to match the<br />
rest <strong>of</strong> the stones. Josephus (Ant ., III ., vii.)<br />
gives the stones in the following order : Sardonyx,<br />
topaz, emerald ; carbuncle, jasper,<br />
sapphire ; ligure, amethyst, agate ; chrysolite,<br />
onyx, beryl. Kalisch, in his Commentary on<br />
Exodus, gives a still different order : Cornelian<br />
(or sardius), topaz, smaragdus ; carbuncle,<br />
sapphire, emerald ; ligure, agate, amethyst<br />
; chrysolite, onyx, jasper. But perhaps<br />
the Vulgate translation is to be preferred as<br />
an authority, because it was made in the fifth<br />
century, at a time when the old Hebrew names<br />
<strong>of</strong> the precious stones were better understood<br />
than now. <strong>The</strong> order given in that version is<br />
shown in the following diagram :<br />
EMERALD. TOPAZ . SARDIIIS .<br />
JASPER . SAPPHIRE . CARBUNCLE .<br />
AMETHYST. AGATE. LIGIIRE.<br />
BERYL. ONYx . CHRYSOLITE .<br />
A description <strong>of</strong> each <strong>of</strong> these stones, with<br />
its symbolic signification, will be found under<br />
the appropriate head .<br />
On the Stones were engraved the names <strong>of</strong><br />
the twelve tribes, one on each stone . <strong>The</strong><br />
order in which they were placed, according to<br />
the Jewish Targums, was as follows, havin g a<br />
reference to the respective ages <strong>of</strong> the twelve<br />
sons <strong>of</strong> Jacob :<br />
LEVI . SIMEON. REIIBEN.<br />
ZEBIILIIN . ISSACHAR. JUDAH .<br />
GAD . NAPHTALI . DAN.<br />
BENJAMIN. JOSEPH. ASHER .<br />
<strong>The</strong> differences made by different writers in<br />
the order <strong>of</strong> the names <strong>of</strong> the stones arise only<br />
from their respective translations <strong>of</strong> the Hebrew<br />
words . <strong>The</strong>se original names are detailed<br />
in Exodus (xxviii .), and admit <strong>of</strong> no<br />
doubt, whatever doubt there may be as to the<br />
gems which they were intended to represent .<br />
<strong>The</strong>se Hebrew names axe given on opposite<br />
page .<br />
<strong>The</strong> breastplate which was used in the first<br />
Temple does not appear to have been returned<br />
after the Captivity, for it is not mentioned in<br />
the list <strong>of</strong> articles sent back by Cyrus. <strong>The</strong><br />
stones, on account <strong>of</strong> their great beauty and<br />
value, were most probably removed from their
BREASTPLATE<br />
BRIDGE 117<br />
original arrangement and reset in various ornaments<br />
by their captors. A new one was<br />
made for the services <strong>of</strong> the second Temple,<br />
which, according to Josephus, when worn by<br />
the High Priest, shot forth brilliant rays <strong>of</strong> fire<br />
that manifested the immediate presence <strong>of</strong><br />
Jehovah . But he adds that two hundred<br />
years before his time this miraculous power<br />
had become extinct in consequence <strong>of</strong> the impiety<br />
<strong>of</strong> the nation . It was subsequently<br />
n~~a<br />
w<br />
BA$arr.<br />
at<br />
Y&R&LOM .<br />
i 6<br />
Aom AMAa.<br />
rrit~h<br />
*<br />
Prrnin .<br />
at<br />
SAPmn.<br />
Inv<br />
Sn no.<br />
01K<br />
carried to Rome together with the other spoils<br />
<strong>of</strong> the Temple. Of the subsequent fate <strong>of</strong><br />
these treasures, and among them the breastplate,<br />
there are two accounts : one, that they<br />
were conveyed to Carthage by Genseric after<br />
his sack <strong>of</strong> Rome, and that the ship containing<br />
them was lost on the voyage ; the other, and,<br />
as King thinks (Ant . Gems, p . 137), the more<br />
probable one, that they had been transferred<br />
long before that time to Byzantium, and deposited<br />
by Justinian in the treasury <strong>of</strong> St .<br />
Sophia.<br />
<strong>The</strong> breastplate is worn in American Chapters<br />
<strong>of</strong> the Royal Arch by the High Priest as an<br />
essential part <strong>of</strong> his <strong>of</strong>ficial vestments . <strong>The</strong><br />
symbolic reference <strong>of</strong> it, as given by Webb, is<br />
that it is to teach him always to bear in mind<br />
his responsibility to the laws and ordinances<br />
<strong>of</strong> the Institution, and that the honor and interests<br />
<strong>of</strong> his Chapter should be always near<br />
his heart . This does not materially differ from<br />
the ancient symbolism, for one <strong>of</strong> the names<br />
given to the Jewish breastplate was the "memorial<br />
" because it was designed to remind<br />
the High Priest how dear the . tribes whose<br />
names it bore should be to his heart .<br />
<strong>The</strong> breastplate does not appear to have<br />
been original with or peculiar to the Jewish<br />
ritual. <strong>The</strong> idea was, most probably, derived<br />
from the Egyptians. Diodorus Siculus says<br />
(1 . i., c . 75) that among them the chief judge<br />
bore about his neck a chain <strong>of</strong> gold, from which<br />
hung a figure or image (fgSSwr), composed <strong>of</strong><br />
precious stones, which was called TRUTH, and<br />
the legal proceedings only commenced when<br />
the chief judge had assumed this image . 1Elian<br />
~<br />
ODEM.<br />
~<br />
NOPEOH.<br />
ovr<br />
Lrsmm.<br />
;-rb~" orw r "w r<br />
YASHPAIT. SnoaAM. TAnsamsn.<br />
(lib . 34) confirms this account by saying that<br />
the image was engraved on sapphire, and hung<br />
about the neck <strong>of</strong> the chief judge with a<br />
golden chain . Peter du Val says that he saw<br />
a mummy at Cairo, round the neck <strong>of</strong> which<br />
was a chain, to which a golden plate was suspended,<br />
on which the image <strong>of</strong> a bird was engraved<br />
. (See Urim and Thummim.)<br />
Breast, <strong>The</strong> Faithful . One <strong>of</strong> the three<br />
precious jewels <strong>of</strong> a Fellow-Craft . It symbolically<br />
teaches the initiate that the lessons<br />
which he has received from the instructive<br />
tongue <strong>of</strong> the Master are not to be listened to<br />
and lost, but carefully treasured in his heart,<br />
and that the precepts <strong>of</strong> the Order constitute<br />
a covenant which he is faithfully to observe . •<br />
Breast to Breast . See Points <strong>of</strong> Fellowship.<br />
Brethren. This word, being the plural <strong>of</strong><br />
Brother in the solemn style, is more generally<br />
used in <strong>Masonic</strong> language, instead <strong>of</strong> the common<br />
plural, Brothers . Thus Masons always<br />
speak <strong>of</strong> "<strong>The</strong> Brethren <strong>of</strong> the Lodge," and<br />
not <strong>of</strong> "<strong>The</strong> Brothers <strong>of</strong> the Lodge ."<br />
Brethren <strong>of</strong> the Bridge . See Bridge<br />
Builders <strong>of</strong> the Middle Ages .<br />
Brethren <strong>of</strong> the Mystic Tie . <strong>The</strong> term<br />
by which Masons distinguish themselves as<br />
the members <strong>of</strong> a confraternity or brotherhood<br />
united by a mystical bond . (See Mystic<br />
Tie .)<br />
Brewster, Sir David . See Lawnis, Alexander<br />
.<br />
Bridge. A most significant symbol in the<br />
Fifteenth and Sixteenth Degrees <strong>of</strong> the Scottish<br />
Rite, at which an important event transpires<br />
. <strong>The</strong> characteristic letters which appear<br />
on the Bridge, L . o . P ., refer to that liberty<br />
<strong>of</strong> thought which is ever thereafter to be the inheritance<br />
<strong>of</strong> those who have been symbolically<br />
captive for seven weeks <strong>of</strong> years . It is<br />
the new era <strong>of</strong> the freedom <strong>of</strong> expression, the<br />
liberation <strong>of</strong> the former captive thought .<br />
Liberty, but not License . (See Lakak Deror<br />
Pessah; also Liber ; also Liberty <strong>of</strong> Passage.)<br />
It is also a symbol in the Royal Order .<br />
Bridge Builders <strong>of</strong> the Middle Ages .<br />
Before speaking <strong>of</strong> the Ponti/ . ces, or the " Fraternity<br />
<strong>of</strong> Bridge Builders,' whose history is<br />
closely connected with that <strong>of</strong> the Freemasons<br />
<strong>of</strong> the Middle Ages, it will be as well to say<br />
something <strong>of</strong> the word which they assumed as<br />
the title <strong>of</strong> their brotherhood .<br />
<strong>The</strong> Latin word pontifex, with its equivalent<br />
English ponti~', literally signifies "the builder<br />
<strong>of</strong> a bridge," from pons, " a bridge," and facere<br />
"to make." But this sense, which it must<br />
have originally possessed, it seems very speedily<br />
to have lost, and we, as well as the Romans,<br />
only recognize pontifex or pontiff as significant<br />
<strong>of</strong> a sacerdotal character .<br />
Of all the colleges <strong>of</strong> priests in ancient<br />
Rome, the most illustrious was that <strong>of</strong> the<br />
Pontiffs . <strong>The</strong> College <strong>of</strong> Pontiffs was established<br />
by Numa, and originally consisted <strong>of</strong><br />
five, but was afterward increased to sixteen .<br />
<strong>The</strong> whole religious system <strong>of</strong> the Romans,<br />
the management <strong>of</strong> all the sacred rites, and the<br />
government <strong>of</strong> the priesthood, was under the<br />
I
118 BRIDGE<br />
BRIDGE<br />
control and direction <strong>of</strong> the College <strong>of</strong> Pontiffs,<br />
<strong>of</strong> which the Pontifex Maximus, or High Priest,<br />
was the presiding <strong>of</strong>ficer and the organ through<br />
which its decrees were communicated to the<br />
people . Hence, when the Papal Church established<br />
its seat at the city <strong>of</strong> Rome, its<br />
Bishop assumed the designation <strong>of</strong> Pontifex<br />
Maximus as one <strong>of</strong> his titles, and Pontiff and<br />
Pope are now considered equivalent terms .<br />
<strong>The</strong> question naturally arises as to what<br />
connection there was between religious rites<br />
and the building <strong>of</strong> bridges, and why a Roman<br />
priest bore the name which literally denoted a<br />
bridge builder . Etymologists have in vain<br />
sought to solve the problem, and, after all<br />
their speculation, fail to satisfy us . One <strong>of</strong><br />
the most tenable theories is that <strong>of</strong> Schmitz,<br />
who thinks the Pontifices were so called because<br />
they superintended the sacrifices on a<br />
bridge, alluding to the Argean sacrifices on<br />
the Sublician bridge . But Varro gives a more<br />
probable explanation when he tells us that the<br />
Sublician bridge was built by the Pontifices ;<br />
and that it was deemed, from its historic association,<br />
<strong>of</strong> so sacred a character, that no repairs<br />
could be made on it without a previous<br />
sacrifice, which was to be conducted by the<br />
Chief Pontiff in person . <strong>The</strong> true etymology<br />
is, however, undoubtedly lost ; yet it may be<br />
interesting, as well as suggestive, to know that<br />
in old Rome there was, even in a mere title,<br />
supposing that it was nothing more, some sort<br />
<strong>of</strong> connection between the art or practise <strong>of</strong><br />
bridge building and the mysterious sacerdotal<br />
rites established by Numa, a connection which<br />
was subsequently again developed in the <strong>Masonic</strong><br />
association which is the subject <strong>of</strong> the<br />
present article . Whatever may have been<br />
this connection in Pagan Rome, we find, after<br />
the establishment <strong>of</strong> Christianity and in the<br />
Middle Ages, a secret Fraternity organized as<br />
a branch <strong>of</strong> the Traveling Freemasons <strong>of</strong> that<br />
period, whose members were exclusively devoted<br />
to the building <strong>of</strong> bridges, and who were<br />
known as Pontifices, or "Bridge Builders,"<br />
and styled by the French les Freres Pontifes,<br />
or Pontifical Brethren, and by the Germans<br />
Bruckenbriider, or "Brethren <strong>of</strong> the Bridge."<br />
It is <strong>of</strong> this Fraternity that, because <strong>of</strong> their<br />
association in history with the early corporations<br />
<strong>of</strong> Freemasons, it is proposed to give a<br />
brief sketch .<br />
In the eleventh and twelfth centuries, the<br />
methods <strong>of</strong> intercommunication between different<br />
countries were neither safe nor convenient.<br />
Travelers could not avail themselves<br />
<strong>of</strong> the comforts <strong>of</strong> either macadamized roads<br />
or railways. Stage-coaches were unknown .<br />
He who was compelled by the calls <strong>of</strong> business<br />
to leave his home, trudged as a pedestrian<br />
wearily on foot, or as an equestrian, if his means<br />
permitted that mode <strong>of</strong> journeying ; made his<br />
solitary ride through badly constructed roads,<br />
where he frequently became the victim <strong>of</strong> robbers,<br />
who took his life as well as his purse, or<br />
submitted to the scarcely less heavy exactions<br />
<strong>of</strong> some lawless Baron, who claimed it as his<br />
high prerogative to levy a tax on every wayfarer<br />
who passed through his domains . Inns<br />
were infrequent, incommodious, and expensive,<br />
and the weary traveler could hardly<br />
have appreciated Shenstone's declaration,<br />
that<br />
"Whoe'er has travelled life's dull round,<br />
Where'er his stages may have been,<br />
May sigh to think he still has found<br />
His warmest welcome at an inn."<br />
But one <strong>of</strong> the greatest embarrassments to<br />
which the traveler in this olden time was exposed<br />
occurred when there was a necessity to<br />
cross a stream <strong>of</strong> water . <strong>The</strong> noble bridges <strong>of</strong><br />
the ancient Greeks and Romans had been<br />
destroyed by time or war, and the intellectual<br />
debasement <strong>of</strong> the dark ages had prevented<br />
their renewal . Hence, when refinement and<br />
learning began to awaken from that long sleep<br />
which followed the invasion <strong>of</strong> the Goths and<br />
Vandals and the decline and fall <strong>of</strong> the Roman<br />
Empire, the bridgeless rivers could only be<br />
crossed by swimming through the rapid current,<br />
or by fording the shallow places .<br />
<strong>The</strong> earliest improvement toward a removal<br />
<strong>of</strong> these difficulties consisted in the<br />
adoption <strong>of</strong> rafts or boats, and guilds or corporations<br />
<strong>of</strong> raftsmen and boatmen, under the<br />
names <strong>of</strong> Linuncularii, Lintrarii, and Utricularii,<br />
were formed to transport travelers and<br />
merchandise across rivers . But the times were<br />
lawless, and these watermen <strong>of</strong>tener plundered<br />
than assisted their patrons . Benevolent persons,<br />
therefore, saw the necessity <strong>of</strong> erecting<br />
hostelries on the banks <strong>of</strong> the rivers at frequented<br />
places, and <strong>of</strong> constructing bridges<br />
for the transportation <strong>of</strong> travelers and their<br />
goods .<br />
All the architectural labors <strong>of</strong> the period<br />
were, as is well known, entrusted to the guilds<br />
or corporations <strong>of</strong> builders who, under the<br />
designation <strong>of</strong> " Traveling Freemasons,"<br />
passed from country to country, and, patronized<br />
by the Church, erected those magnificent<br />
cathedrals, monasteries, and other public edifices,<br />
many <strong>of</strong> which have long since crumbled<br />
to dust, but a few <strong>of</strong> which still remain to attest<br />
the wondrous ability <strong>of</strong> these Operative<br />
Brethren . Alone skilled in the science <strong>of</strong> architecture,<br />
from them only could be derived<br />
workmen capable <strong>of</strong> constructing safe and<br />
enduring bridges .<br />
Accordingly, a portion <strong>of</strong> these "Freemasons,"<br />
withdrawing from the general body,<br />
united, under the patronage <strong>of</strong> the Church,<br />
into a distinct corporation <strong>of</strong> Freres Pontifes,<br />
or Bridge Builders . <strong>The</strong> name which they<br />
received in Germany was that <strong>of</strong> Briickenbriider,<br />
or Brethren <strong>of</strong> the Bridge .<br />
A legend <strong>of</strong> the Church attributes their<br />
foundation to Saint Benezet, who accordingly<br />
became the patron <strong>of</strong> the Order, as Saint John<br />
was <strong>of</strong> the Freemasons proper . Saint Benezet<br />
was a shepherd <strong>of</strong> Avilar, in France, who was<br />
born in the year 1165 . "He kept his mother's<br />
sheep in the country," says Butler, the historian<br />
<strong>of</strong> the saints, "being devoted to the<br />
practices <strong>of</strong> piety beyond his age ; when moved<br />
by charity to save the lives <strong>of</strong> many poor persons,<br />
who were frequently drowned in crossing
BRIDGE<br />
BRIGHT 119<br />
the Rhone, and, being inspired by God, he<br />
undertook to build a bridge over that rapid<br />
river at Avignon . He obtained the approbation<br />
<strong>of</strong> the Bishop, proved his mission by<br />
miracles, and began the work in 1177, which<br />
he directed during seven years . He died when<br />
the difficulty <strong>of</strong> the undertaking was over, in<br />
1184 . His body was buried upon the bridge<br />
itself, which was not completely finished till<br />
four years after his decease= the structure<br />
where<strong>of</strong> was attended with miracles from the<br />
first laying <strong>of</strong> the foundations till it was completed,<br />
in 1188 ."<br />
Divesting this account, which Butler has<br />
drawn from the Acta Sanctorum <strong>of</strong> the Bollandists,<br />
<strong>of</strong> the miraculous, the improbable,<br />
and the legendary, the naked fact remains<br />
that Benezet was engaged, as the principal<br />
conductor <strong>of</strong> the work, in the construction <strong>of</strong><br />
the magnificent bridge at Avignon, with its<br />
eighteen arches . As this is the most ancient<br />
<strong>of</strong> the bridges <strong>of</strong> Europe built after the commencement<br />
<strong>of</strong> the restoration <strong>of</strong> learning, it is<br />
most probable that he was, as he is claimed<br />
to have been, the founder <strong>of</strong> that <strong>Masonic</strong><br />
corporation <strong>of</strong> builders who, under the name<br />
<strong>of</strong> Brethren <strong>of</strong> the Bridge, assisted him in the<br />
undertaking, and who, on the completion <strong>of</strong><br />
their task, were engaged in other parts <strong>of</strong><br />
France, <strong>of</strong> Italy, and <strong>of</strong> Germany, in similar<br />
labors .<br />
After the death <strong>of</strong> Saint Benezet, he was<br />
succeeded by Johannes Benedictus, to whom,<br />
as "Prior <strong>of</strong> the Bridge," and to his brethren, a<br />
charter was granted in 1187, by which they<br />
obtained a chapel and cemetery, with a chaplain.<br />
In 1185, one year after the death <strong>of</strong> Saint<br />
Benezet, the Brethren <strong>of</strong> the Bridge commenced<br />
the construction <strong>of</strong> the Bridge <strong>of</strong><br />
Saint Esprit, over the Rhone at Lyons. <strong>The</strong><br />
completion <strong>of</strong> this work greatly extended the<br />
reputation <strong>of</strong> the Bridge Builders, and in 1189<br />
they received a charter from Pope Clement<br />
III . <strong>The</strong> city <strong>of</strong> Avignon continued to be<br />
their headquarters, but they gradually entered<br />
into Italy, Spain, Germany, Sweden,<br />
and Denmark. <strong>The</strong> Swedish chronicles mention<br />
one Benedict, between the years 1178<br />
and 1191, who was a Bishop and bridge<br />
builder at Skara, in that kingdom . Could he<br />
have been the successor, already mentioned,<br />
<strong>of</strong> Benezet, who had removed from Avignon<br />
to Sweden? As late as 1590 we find the Order<br />
existing at Lucca, in Italy where, in 1562,<br />
John de Medicis exercised t&e functions <strong>of</strong> its<br />
chief under the title <strong>of</strong> Magister, or Master .<br />
How the Order became finally extinct is not<br />
known ; but after its dissolution much <strong>of</strong> the<br />
property which it had accumulated passed<br />
into the hands <strong>of</strong> the Knights Hospitalers or<br />
Knights <strong>of</strong> Malta.<br />
<strong>The</strong> guild or corporation <strong>of</strong> Bridge Builders,<br />
like the corporation <strong>of</strong> Traveling Freemasons,<br />
from which it was an <strong>of</strong>fshoot, was a religious<br />
institution, but admitted laymen into the society<br />
. In other words, the workmen, or the<br />
eat body <strong>of</strong> the guild, were <strong>of</strong> course secular,<br />
but the patrons were dignitaries <strong>of</strong> the Church .<br />
t<br />
When by the multiplication <strong>of</strong> bridges the<br />
necessity <strong>of</strong> their employment became less<br />
urgent, and when the numbers <strong>of</strong> the workmen<br />
were greatly increased, the patronage <strong>of</strong><br />
the Church was withdrawn, and the association<br />
was dissolved, or soon after fell into decay ;<br />
its members, probably, for the most part, reuniting<br />
with the corporations <strong>of</strong> Masons from<br />
whom they had originally been derived . Nothing<br />
has remained in modern Masonry to preserve<br />
the memory <strong>of</strong> the former connection <strong>of</strong><br />
the Order with the bridge builders <strong>of</strong> the Middle<br />
Ages, except the ceremony <strong>of</strong> opening a<br />
bridge, which is to be found in the rituals <strong>of</strong><br />
the last century ; but even this has now become<br />
almost obsolete .<br />
Lenning, who has appropriated a brief article<br />
in his Encyclopddie der Freimaurerei to the<br />
Bruckenbriider, or Brethren <strong>of</strong> the Bridge, incorrectly<br />
calls them an Order <strong>of</strong> Knights .<br />
<strong>The</strong>y took, he says, vows <strong>of</strong> celibacy and poverty,<br />
and also to protect travelers, to attend<br />
upon the sick, and to build bridges, roads,<br />
and hospitals . Several <strong>of</strong> the inventors <strong>of</strong><br />
high degrees have, he thinks, sought to revive<br />
the Order in some <strong>of</strong> the degrees which they<br />
have established, and especially in the Knights<br />
<strong>of</strong> the Sword, which appears in the Ancient<br />
and Accepted Rite as the Fifteenth Degree, or<br />
Knights <strong>of</strong> the East ; but I can find no resemblance<br />
except that in the Knights <strong>of</strong> the<br />
Sword there is in the ritual a reference to a<br />
river and a bridge . I am more inclined to believe<br />
that the Nineteenth Degree <strong>of</strong> the same<br />
Rite, or <strong>Grand</strong> Pontiff, was once connected<br />
with the Order we have been considering ; and<br />
that, while the primitive ritual has been lost<br />
or changed so as to leave no vestige <strong>of</strong> a relationship<br />
between the two, the name which is<br />
still retained may have been derived from the<br />
FrPres Pontifes <strong>of</strong> the twelfth century .<br />
This, however, is mere conjecture, without<br />
any means <strong>of</strong> pro<strong>of</strong> . All that we do positively<br />
know is, that the bridge builders <strong>of</strong> the Middle<br />
Ages were a <strong>Masonic</strong> association, and as such<br />
axe entitled to a place in all <strong>Masonic</strong> histories .<br />
Brief. <strong>The</strong> diploma or certificate in some<br />
<strong>of</strong> the high degrees is so called .<br />
Bright. A Mason is said to be "bright "<br />
who is well acquainted with the ritual, the<br />
forms <strong>of</strong> opening and closing, and the ceremonies<br />
<strong>of</strong> initiation . This expression does<br />
not, however, in its technical sense, appear to<br />
include the superior knowledge <strong>of</strong> the history<br />
and science <strong>of</strong> the Institution, and many<br />
bright Masons axe, therefore, not necessarily<br />
learned Masons ; and, on the contrary, some<br />
learned Masons are not well versed in the exact<br />
phraseology <strong>of</strong> the ritual. <strong>The</strong> one knowledge<br />
depends on a retentive memory, the other<br />
is derived from deep research . It is scarcely<br />
necessary to say which <strong>of</strong> the two kinds <strong>of</strong><br />
knowledge is the more valuable . <strong>The</strong> Mason<br />
whose acquaintance with the Institution is<br />
confined to what he learns from its esoteric<br />
ritual will have but a limited idea <strong>of</strong> its science<br />
and philosophy . And yet a knowledge<br />
<strong>of</strong> the ritual as the foundation <strong>of</strong> higher<br />
knowledge is essential.
120 BRITHERING<br />
BROTHERIIOOI'<br />
Brithering. <strong>The</strong> Scotch term for <strong>Masonic</strong><br />
initiation .<br />
British Columbia . <strong>The</strong> first Lodge established<br />
in this Province was Victoria, No .<br />
783, by the <strong>Grand</strong> Lodge <strong>of</strong> England, March<br />
19, 1859, and the first chartered by the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Scotland was Vancouver<br />
Lodge in, 1862 .<br />
In 1871 the <strong>Grand</strong> Lodge <strong>of</strong> England had<br />
three Lodges in the Province, and the <strong>Grand</strong><br />
Lodge <strong>of</strong> Scotland six Lodges . A convention<br />
was held on the 21st day <strong>of</strong> October, 1871,<br />
and the <strong>Grand</strong> Lodge <strong>of</strong> British Columbia<br />
duly organized . Eight out <strong>of</strong> the nine Lodges<br />
in the Province were represented . <strong>The</strong> Provincial<br />
<strong>Grand</strong> Master <strong>of</strong> Scotland and the<br />
District <strong>Grand</strong> Master <strong>of</strong> England both took<br />
an active interest in the formation <strong>of</strong> the new<br />
<strong>Grand</strong> Body, and M . W. Bro . Israel Wood<br />
Powell, M .D ., was unanimously elected <strong>Grand</strong><br />
Master .<br />
[Will H . Whyte.]<br />
Broached Thurnel . In the lectures <strong>of</strong><br />
the early part <strong>of</strong> the eighteenth century the<br />
Immovable Jewels <strong>of</strong> the Lodge are said to be<br />
"the Tarsel Board, Rough Ashlar, and<br />
Broached Thurnel " ; and in describing their<br />
uses it is taught that "the Rough Ashlar is for<br />
the Fellow Crafts to try their jewels on and<br />
the Broached Thurnel for the Entered Apprentices<br />
to learn to work upon ." Much difficulty<br />
has been met with in discovering what<br />
the Broached Thurnel really was . Dr. Oliver,<br />
most probably deceived by the use to which<br />
it was assigned, says (Diet. Symb . Mas.) that<br />
it was subsequently called the Rough Ashlar .<br />
This is evidently incorrect because a distinction<br />
is made in the original lecture between it<br />
and the Rough Ashlar, the former being for<br />
the Apprentices and the latter for the Fellow-<br />
Crafts. Krause (Kunsturkunden, i., 73) has<br />
translated it by Drehbank, which means a<br />
turning-lathe an implement not used by<br />
Operative Masons . Now what is the real<br />
meaning <strong>of</strong> the word? If we inspect an old<br />
tracing board <strong>of</strong> the Apprentice's Degree <strong>of</strong><br />
the date when the Broached Thurnel was in<br />
use, we shall find depicted on it three symbols,<br />
two <strong>of</strong> which will at once be recognized as the<br />
Tarsel, or Trestle Board, and the Rough<br />
Ashlar, just as we have them at the present<br />
day ; while the third symbol will be that depicted<br />
in the margin, namely, a cubical stone<br />
with a pyramidal apex . This is the Broached<br />
Thurnel . It is the symbol which is still to be<br />
found, with precisely the same form, in all<br />
French tracing boa, under the name <strong>of</strong> the<br />
pierre cubique, or cubical stone, and which has<br />
been replaced in English and American tracing<br />
boards and rituals by the Perfect Ashlar .<br />
For the derivation <strong>of</strong> the words, we must go<br />
to old and now almost obsolete terms <strong>of</strong> architecture<br />
. On inspection, it will at once be seen<br />
that the Broached Thurnel has the form <strong>of</strong> a<br />
little square turret with a spire springing<br />
from it . Now, broach, or broche, says Parker<br />
(Gloss . <strong>of</strong> Terms in Architect ., p . 97), is "an old<br />
English term for a spire, still in use in some<br />
parts <strong>of</strong> the country, as in Leicestershire,<br />
where it is said to denote a spire springing<br />
from the tower without any intervening parapet<br />
. Thurnel is from the old French tournelle,<br />
a turret or little tower . <strong>The</strong> Broached Thurnel,<br />
then, was the Spired Turret. It was a<br />
model on which apprentices might learn the<br />
principles <strong>of</strong> their art, because it presented to<br />
them, in its various outlines, the forms <strong>of</strong> the<br />
square and the triangle, the cube and the<br />
pyramid ."<br />
[But in Ars Quatuor Coronatorum (xii ., 205),<br />
Bro . G. W. Speth quotes from the Imperial<br />
Dictionary :<br />
"Broach, in Scotland, a term among masons,<br />
signifying to rough hew . Broached Work, in<br />
Scotland, a term among masons, signifying<br />
work or stones that are rough-hewn, and thus<br />
distinguished from Ashlar or polished work .<br />
Broaching-Thurmal, Thurmer, Turner, names<br />
given to the chisels by which broached work is<br />
executed ."<br />
And he suggests that the Broached Thurnel<br />
was really a chisel for the Entered Apprentices<br />
to learn to work with.<br />
<strong>The</strong> new English Dictionary explains<br />
"Broached " as a term used "<strong>of</strong> stone- chiselled<br />
with a broach," or narrow-pointed chisel<br />
used by masons ; but this still leaves it uncertain<br />
what a "Thurnel " is.-E . L. H .]<br />
Broken Column. Among the Hebrews,<br />
columns, or pillars, were used metaphorically<br />
to signify princes or nobles, as if they were<br />
the pillars <strong>of</strong> a state . Thus, in Psalm xi . 3, the<br />
passage, reading in our translation, "If the<br />
foundations be destroyed, what can the righteous<br />
do? " is, in the original, "when the columns<br />
are overthrown," i . e., when the firm<br />
supporters <strong>of</strong> what is right and good have perished<br />
. So the passage in Isaiah xix . 10 should<br />
read : "her (Egypt's) columns are broken<br />
down," that is, the nobles <strong>of</strong> her state . In<br />
<strong>Freemasonry</strong>, the broken column is, as Master<br />
Masons well know, the emblem <strong>of</strong> the fall <strong>of</strong><br />
one <strong>of</strong> the chief supporters <strong>of</strong> the Craft. <strong>The</strong><br />
use <strong>of</strong> the column or pillar as a monument<br />
erected over a tomb was a very ancient custom,<br />
and was a very significant symbol <strong>of</strong> the<br />
character and spirit <strong>of</strong> the person interred .<br />
It is accredited to Jeremy L. Cross that he<br />
first introduced the Broken Column into the<br />
ritual, but this may not be true. (See Monument.)<br />
Brother. <strong>The</strong> term which Freemasons<br />
apply to each other . Freemasons are Brethren,<br />
not only by common participation <strong>of</strong> the<br />
human nature, but as pr<strong>of</strong>essing the same<br />
faith ; as being jointly engaged in the same<br />
labors, and as being united by a mutual covenant<br />
or tie, whence they are also emphatically<br />
called "Brethren <strong>of</strong> the Mystic Tie ."<br />
(See Companion .)<br />
Brotherhood . When our Savior designated<br />
his disciples as his brethren, he implied<br />
that there was a close bond <strong>of</strong> union existing<br />
between them, which idea was subsequently<br />
carried out by St . Peter in his direction to<br />
"love the brotherhood ." Hence the early<br />
Christians designated themselves as a brotherhood,<br />
a relationship unknown to the Gentile<br />
religions ; and the ecclesiastical and other con-
BROTHERLY<br />
BRUCE 121<br />
fraternities <strong>of</strong> the Middle Ages assumed the<br />
same title to designate any association <strong>of</strong> men<br />
engaged in the same common object, governed<br />
by the same rules, and united by an identical<br />
interest. <strong>The</strong> association or Fraternity <strong>of</strong><br />
Freemasons is, in this sense, called a brotherhood<br />
.<br />
Brotherly Kiss. See Kiss . Fraternal.<br />
Brotherly Love. At a very early period<br />
in the course <strong>of</strong> his initiation, a candidate for<br />
the mysteries <strong>of</strong> <strong>Freemasonry</strong> is informed that<br />
the great principles <strong>of</strong> the Order are BROTH-<br />
ERLY LOVE, RELIEF, and TRUTH . <strong>The</strong>se virtues<br />
are illustrated, and their practise recommended<br />
to the aspirant, at every step <strong>of</strong> his<br />
progress ; and the instruction, though continually<br />
varied in its mode, is so constantly repeated,<br />
as infallibly to impress upon his mind<br />
their absolute necessity in the constitution <strong>of</strong> a<br />
good Mason .<br />
BROTHERLY LOVE might very well be supposed<br />
to be an ingredient in the organization<br />
<strong>of</strong> a society so peculiarly constituted as that<br />
<strong>of</strong> <strong>Freemasonry</strong>. But the Brotherly Love<br />
which we inculcate is not a mere abstraction,<br />
nor is its character left to any general and careless<br />
understanding <strong>of</strong> the candidate, who<br />
might be disposed to give much or little <strong>of</strong> it<br />
to his brethren, according to the peculiar constitution<br />
<strong>of</strong> his own mind, or the extent <strong>of</strong> his<br />
own generous or selfish feelings . It is, on the<br />
contrary, closely defined ; its object plainly<br />
denoted ; and the very mode and manner <strong>of</strong><br />
its practise detailed in words, and illustrated<br />
by symbols, so as to give neither cause for<br />
error nor apology for indifference .<br />
Every Mason is acquainted with the Five<br />
Points <strong>of</strong> Fellowship-he knows their symbolic<br />
meaning-he can never forget the interesting<br />
incidents that accompanied their<br />
explanation ; and while he has this knowledge,<br />
and retains this remembrance, he can be<br />
at no loss to understand what are his duties,<br />
and what must be his conduct, in relation to<br />
the principle <strong>of</strong> Brotherly Love. (See Points<br />
<strong>of</strong> Fellowship .)<br />
Brothers <strong>of</strong> the Bridge . See Bridge<br />
Builders <strong>of</strong> the Middle Ages .<br />
Brothers <strong>of</strong> the Rosy Cross . See Rosicrucianism<br />
.<br />
Brown, Dr. John. See Latin Lodge.<br />
Browne, John. In 1798 John Browne<br />
published, in London, a work entitled <strong>The</strong><br />
Master Key through all the Degrees <strong>of</strong> a Free-<br />
Mason's Lodge, to which is added, Eulogiums<br />
and Illustrations upon <strong>Freemasonry</strong> . In 1802,<br />
he published a second edition under the title <strong>of</strong><br />
Browne's <strong>Masonic</strong> Master Key through the<br />
three degrees, by way <strong>of</strong> polyglot . Under the<br />
sanction <strong>of</strong> the Craft in general, containing the<br />
exact mode <strong>of</strong> working, initiation, passing and<br />
raising to the sublime degree <strong>of</strong> a Master . Also,<br />
the several duties <strong>of</strong> the Master, <strong>of</strong>ficers, and<br />
brethren while in the Lodge, with every requisite<br />
to render the accomplished Mason an explanation<br />
<strong>of</strong> all the hieroglyphics . <strong>The</strong> whole interspersed<br />
with illustrations on <strong>The</strong>ology, Astronomy,<br />
Architecture, Arts, Sciences, &c ., many <strong>of</strong><br />
which are by the editor . Browne had been, he<br />
says, the Past Master <strong>of</strong> six Lodges, and wrote<br />
his work not as an <strong>of</strong>fensive exposition, but as<br />
a means <strong>of</strong> giving Masons a knowledge <strong>of</strong> the<br />
ritual . It is considered to be a very complete<br />
representation <strong>of</strong> the Prestonian lectures, and<br />
as such was incorporated by Krause in his<br />
drei altesten Kunsturkunden. <strong>The</strong> work is<br />
printed in a very complicated cipher, the key<br />
to which, and without which the book is<br />
wholly unintelligible, was, by way <strong>of</strong> caution,<br />
delivered only personally and to none but<br />
those who had reached the Third Degree .<br />
<strong>The</strong> explanation <strong>of</strong> this "mystical key," as<br />
Browne calls it, is as follows : <strong>The</strong> word<br />
Browne supplies the vowels, thus, b r o w n e~<br />
aeiouy<br />
and these six vowels in turn represent six let-<br />
a e i o u y.<br />
ters,<br />
Initial capitals are <strong>of</strong><br />
' kcolnu<br />
no value, and supernumerary letters are <strong>of</strong>ten<br />
inserted . <strong>The</strong> words are kept separate, but<br />
the letters <strong>of</strong> one word are <strong>of</strong>ten divided between<br />
two or three . Much therefore is left to<br />
the shrewdness <strong>of</strong> the decipherer . <strong>The</strong> initial<br />
sentence <strong>of</strong> the work may be adduced as a<br />
specimen . Ubs Rplrbsrt wbss ostm ronwprn<br />
Pongth Mrlwdgr, which is thus deciphered :<br />
Please to assist me in opening the Lodge. <strong>The</strong><br />
work is now exceedingly rare .<br />
Bru. See Vielle Bru, Rite <strong>of</strong>.<br />
Bruce, Robert . <strong>The</strong> introduction <strong>of</strong> <strong>Freemasonry</strong><br />
into Scotland has been attributed<br />
by some writers to Robert, King <strong>of</strong> Scotland,<br />
commonly called Robert Bruce, who is said to<br />
have established in 1314 the Order <strong>of</strong> Herodom,<br />
for the reception <strong>of</strong> those Knights Templars<br />
who had taken refuge in his dominions<br />
from the persecutions <strong>of</strong> the Pope and the King<br />
<strong>of</strong> France . Thory (Act. Lat ., i ., 6) copies the<br />
following from a manuscript in the library<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophical<br />
Rite :<br />
"Robert Bruce, King <strong>of</strong> Scotland, under the<br />
name <strong>of</strong> Robert the First, created, on the<br />
24th June, 1314, after the battle <strong>of</strong> Bannockburn,<br />
the Order <strong>of</strong> St. Andrew <strong>of</strong> the Thistle,<br />
to which has been since united that <strong>of</strong> Herodom<br />
(H-D-M) for the sake <strong>of</strong> the Scotch Masons,<br />
who composed a part <strong>of</strong> the thirty thousand<br />
men with whom he had conquered an<br />
army <strong>of</strong> a hundred thousand Englishmen .<br />
He reserved, in perpetuity, to himself and his<br />
successors, the title <strong>of</strong> <strong>Grand</strong> Master. He<br />
founded the Royal <strong>Grand</strong> Lodge <strong>of</strong> the Order<br />
<strong>of</strong> H-D-M at Kilwinning, and died, full <strong>of</strong><br />
glory and honours, the 9th <strong>of</strong> July, 1329 ."<br />
Dr. Oliver (Landm ., ii ., 13), referring to the<br />
abolition <strong>of</strong> the Templar Order in England,<br />
when the Knights were compelled to enter<br />
the Preceptories <strong>of</strong> the Knights <strong>of</strong> St . John, as<br />
dependents, says :<br />
" In Scotland, Edward, who had overrun<br />
the country at the time, endeavoured to pursue<br />
the same course ; but, on summoning the<br />
Knights to appear, only two, Walter de Clifton,<br />
the <strong>Grand</strong> Preceptor, and another, came<br />
forward . On their examination, they confessed<br />
that all the rest had fled ; and as Bruce
122 BRUN<br />
BUHLE<br />
was advancing with his army to meet Edward,<br />
nothing further was done. <strong>The</strong> Templars,<br />
being debarred from taking refuge either in<br />
England or Ireland, had no alternative but<br />
to join Bruce, and give their active support to<br />
his cause . Thus, after the battle <strong>of</strong> Bannockburn,<br />
in 1314, Bruce granted a charter <strong>of</strong><br />
lands to Walter de Clifton, as <strong>Grand</strong> Master <strong>of</strong><br />
the Templars for the assistance which they<br />
rendered on that occasion . Hence the Royal<br />
Order <strong>of</strong> H-R-D-M was frequently practised<br />
under the name <strong>of</strong> Templary ."<br />
Lawrie, or the author <strong>of</strong> Lawrie's History <strong>of</strong><br />
<strong>Freemasonry</strong>, who is excellent authority for<br />
Scottish Masonry, does not appear, however,<br />
to give any credit to the narrative . Whatever<br />
Bruce may have done for the higher degrees,<br />
there is no doubt that Ancient Craft Masonry<br />
was introduced into Scotland at an earlier<br />
period. But it cannot be denied that Bruce<br />
was one <strong>of</strong> the patrons and encouragers <strong>of</strong><br />
Scottish <strong>Freemasonry</strong>-<br />
Bran, Abraham Van . A wealthy Mason<br />
<strong>of</strong> Hamburg, who died at an advanced age in<br />
1748. For many years he had been the soul<br />
<strong>of</strong> the "Societe des anciens Rose-Croix" in<br />
Germany, which soon after his death was dissolved.<br />
(Thory, Act. Lat., ii ., 295 .)<br />
Brunswick, Congress <strong>of</strong> . It was convoked,<br />
in 1775, by Ferdinand, Duke <strong>of</strong> Brunswick.<br />
Its object was to effect a fusion <strong>of</strong> the<br />
various Rites ; but it terminated its labors,<br />
after a session <strong>of</strong> six weeks, without success .<br />
Buchanan MS . This parchment roll<br />
one <strong>of</strong> the "Old Charges "-is so named because<br />
it was presented to the <strong>Grand</strong> Lodge <strong>of</strong><br />
England in 1880 by Mr . George Buchanan, <strong>of</strong><br />
Whitby, by whom it was found amongst the<br />
papers <strong>of</strong> a partner <strong>of</strong> his father's . It is considered<br />
to be <strong>of</strong> the latter part <strong>of</strong> the seventeenth<br />
century-say from 1660 to 1680 .<br />
It was first published at length in Gould's<br />
History <strong>of</strong> <strong>Freemasonry</strong> (vol . i ., p . 93), being<br />
adopted as an example <strong>of</strong> the ordinary class<br />
<strong>of</strong> text and since has been reproduced in facsimile<br />
Ly the Quatuor Coronati Lodge <strong>of</strong> London<br />
in vol. iv., <strong>of</strong> their <strong>Masonic</strong> re rents .<br />
FE. L. H.]<br />
Buddhism. <strong>The</strong> religion <strong>of</strong> the disciples<br />
<strong>of</strong> Buddha. It prevails over a great extent<br />
<strong>of</strong> Asia, and is estimated to be equally popular<br />
with any other form <strong>of</strong> faith among mankind.<br />
Its founder, Buddha-a word which<br />
seems to be an appellative as it signifies the<br />
enlightened-lived about five hundred years<br />
before the Christian era, and established his<br />
religion as a reformation <strong>of</strong> Brahmanism .<br />
<strong>The</strong> moral code <strong>of</strong> Buddhism is very perfect,<br />
surpassing that <strong>of</strong> any other heathen<br />
religion. But its theology is not so free from<br />
objection . Max Miiller admits that there is<br />
not a single passage in the Buddhist canon<br />
<strong>of</strong> scripture which presupposes the belief in a<br />
personal God or a Creator, and hence he concludes<br />
that the teaching <strong>of</strong> Buddha was pure<br />
atheism. Yet Upham (Hist . and Dect. <strong>of</strong><br />
Bud ., p . 2) thinks that, even if this be capable<br />
<strong>of</strong> pro<strong>of</strong>, it also recognizes "the operation <strong>of</strong><br />
Faith (called Damata), whereby much <strong>of</strong> the<br />
necessary process <strong>of</strong> conservation or government<br />
is mused into the system ."<br />
<strong>The</strong> doctrine <strong>of</strong> Nirvana, according to Burnouf,<br />
taught that absolute nothing or annihilation<br />
was the highest aim <strong>of</strong> virtue, and hence<br />
the belief in immortality was repudiated .<br />
Such, too, has been the general opinion <strong>of</strong><br />
Oriental scholars ; but Muller (Science <strong>of</strong> Religion<br />
: p . 141) adduces evidence, from the<br />
teachings <strong>of</strong> Buddha, to show that Nirvana<br />
may mean the extinction <strong>of</strong> many thins-<strong>of</strong><br />
selfishness, desire, and sin-without going so<br />
far as the extinction <strong>of</strong> subjective consciousness<br />
.<br />
<strong>The</strong> sacred scripture <strong>of</strong> Buddhism is the<br />
Tripitaka, literally, the Three Baskets . <strong>The</strong><br />
first, or the Vinaya, comprises all that relates<br />
to morality ; the second, or the Sitras, contains<br />
the discourses <strong>of</strong> Buddha ; and the third,<br />
or Abhidharma, includes all works on metaphysics<br />
and dogmatic philosophy . <strong>The</strong> first<br />
and second Baskets also receive the general<br />
name <strong>of</strong> Dharma, or the Law. <strong>The</strong> principal<br />
seat <strong>of</strong> Buddhism is the island <strong>of</strong> Ceylon, but<br />
it has extended into China, Japan, and many<br />
other countries <strong>of</strong> Asia . (See Aranyaka, Atthakatha,<br />
Mahabharata, Pitaka, Puranas,<br />
Ramayana, Shaster, Sruti, Upanishad, Upadevas,<br />
Vedas, and Vedanga .)<br />
Buenos Ayres . A Lodge was chartered in<br />
this city, and named the Southern Star, by<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Pennsylvania in 1825 .<br />
Others followed, but in 1846 in consequence <strong>of</strong><br />
the unsettled state <strong>of</strong> affairs their labors were<br />
suspended . A revival occurred in 1852, when<br />
a Lodge named " L'Ami des Naufrag6s " was<br />
established in Buenos Ayres by the <strong>Grand</strong><br />
Orient <strong>of</strong> France ; and in 1853 the <strong>Grand</strong><br />
Lodge <strong>of</strong> England erected a Lodge named<br />
" Excelsior" (followed in 1859 by the "Teutonia,"<br />
which worked in German and was<br />
erased in 1872), and in 1864 by the "Star <strong>of</strong> the<br />
South ." In 1856 there was an irregular body<br />
working in the Ancient and Accepted Rite<br />
which claimed the prerogatives <strong>of</strong> a Gran d .<br />
Lodge, but it was never recognized, and soon<br />
ceased to exist. On September 13, 1858, a<br />
Supreme Council and <strong>Grand</strong> Orient was established<br />
by the Supreme Council <strong>of</strong> Uruguay .<br />
In 1861 a treaty was concluded between the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England and the <strong>Grand</strong> Orient<br />
<strong>of</strong> the Argentine Republic, which empowered<br />
the former to establish Lodges in La<br />
Plata and to constitute a District <strong>Grand</strong><br />
Lodge therein, which has 13 Lodges under<br />
its rule, while 108 acknowledge the authority<br />
<strong>of</strong> the "Supreme Council and <strong>Grand</strong> Orient<br />
<strong>of</strong> the Argentine Republic in Buenos Ayres,"<br />
which was formed in 1895 by combination<br />
<strong>of</strong> the <strong>Grand</strong> Orient and Supreme Council .<br />
[E . L. H.]<br />
Buh . A monstrous corruption, in the<br />
American Royal Arch, <strong>of</strong> the word Bel . Up to<br />
a recent period, it was combined with another<br />
corrup tion, Lun, in the mutilated form <strong>of</strong><br />
Buh-Lun, under which disguise the words Bel<br />
and On were presented to the neophyte .<br />
Buhle, Johann Gottlieb . Pr<strong>of</strong>essor <strong>of</strong><br />
Philosophy in the University <strong>of</strong> G6ttingeu,
BUILDER<br />
BUNYAN 123<br />
who, not being himself a Mason, published,<br />
in 1804, a work entitled Ueber den Ursprung<br />
and die vornehmsten Schicksale des Orders der<br />
Rosenkreuzer and Freimaurer, that is, "On the<br />
Origin and the Principal Events <strong>of</strong> the Orders<br />
<strong>of</strong> Rosicrucianism and <strong>Freemasonry</strong> ." This<br />
work, illogical in its arguments, false in many<br />
<strong>of</strong> its statements, and confused in its arrangement,<br />
was attacked by Frederick Nicolai in a<br />
critical review <strong>of</strong> it in 1806, and is spoken <strong>of</strong><br />
very slightingly even by De Quincey, himself<br />
no very warm admirer <strong>of</strong> the <strong>Masonic</strong> Institution,<br />
who published, in 1824, in the London<br />
Magazine (vol . ix .), a loose translation <strong>of</strong> it,<br />
"abstracted, re-arranged, and improved,"<br />
under the title <strong>of</strong> Historicocritical Inquiry into<br />
the Origin <strong>of</strong> the Rosicrucians and the Freemasons.<br />
Buhle's theory was that <strong>Freemasonry</strong><br />
was invented in the year 1629, by John Valentine<br />
Andrea . Buhle was born at Brunswick<br />
in 1753, became Pr<strong>of</strong>essor <strong>of</strong> Philosophy at<br />
Gottingen in 1787, and, having afterward<br />
taught in his native city, died there in 1821 .<br />
Builder. <strong>The</strong> chief architect <strong>of</strong> the Temple<br />
<strong>of</strong> Solomon is <strong>of</strong>ten called "the Builder ."<br />
But the word is also applied generally to the<br />
Craft ; for every speculative Mason is as<br />
much a builder as was his operative predecessor.<br />
An American writer (F. S. Wood)<br />
thus alludes to this symbolic idea : "Masons<br />
are called moral builders . In their rituals,<br />
they declare that a more noble and glorious<br />
purpose than squaring stones and hewing<br />
timbers is theirs, fitting immortal nature for<br />
that spiritual building not made with hands,<br />
eternal in the heavens." And he adds, "<strong>The</strong><br />
builder builds for a century; Masons for eternity."<br />
In this sense, "the Builder" is the<br />
noblest title that can be bestowed upon a<br />
Mason .<br />
Builder, Smitten. See Smitten Builder.<br />
Builders, Corporations <strong>of</strong>. See Stone-<br />
Masons <strong>of</strong> the Middle Ages .<br />
Bul . Oliver says that this is one <strong>of</strong> the<br />
names <strong>of</strong> God among the ancients . (Landmarks,<br />
ii ., 551 .) It is also said to be an Assyrian<br />
word signifying " Lord " or "Powerful ."<br />
Bul . <strong>The</strong> primitive designation <strong>of</strong> the<br />
month Marchesvan. (See Zif.)<br />
Bull, Papal. An edict or proclamation<br />
issued from the Apostolic Chancery, with the<br />
seal and signature <strong>of</strong> the Pope, written in<br />
Gothic letters and upon coarse parchment .<br />
It derives its name from the leaden seal which<br />
is attached to it by a cord <strong>of</strong> hemp or silk, and<br />
which in medieval Latin is called ulla . Several<br />
<strong>of</strong> these bulls have from time to time been<br />
fulminated against <strong>Freemasonry</strong> and other<br />
secret societies, subjecting them to the heaviest<br />
ecclesiastical punishments, even to the<br />
greater excommunication . According to these<br />
bulls a Freemason is ipso facto excommunicated<br />
by continuing his membership in the<br />
society, and is thus deprived <strong>of</strong> all spiritual<br />
privileges while living, and the rites <strong>of</strong> burial<br />
when dead .<br />
<strong>The</strong> several important Bulls which have<br />
been issued by the Popes <strong>of</strong> Rome intended to<br />
affect the Fraternity <strong>of</strong> Freemasons are as fol-<br />
Iowa : the Bull In Eminenti <strong>of</strong> Clement XII .,<br />
dated 24th <strong>of</strong> April, 1738. This Bull was confirmed<br />
and renewed by that beginning Providas,<br />
<strong>of</strong> Benedict XIV ., 18th <strong>of</strong> May, 1751-<br />
then followed the edict <strong>of</strong> Pius VII . 13th <strong>of</strong><br />
September, 1821 ; the apostolic edict Quo<br />
Graviora <strong>of</strong> Leo XII ., 13th <strong>of</strong> March, 1825 ; that<br />
<strong>of</strong> Pius VIII ., 21st <strong>of</strong> May, 1829 ; that <strong>of</strong> Gregory<br />
XVI ., 15th <strong>of</strong> August, 1832 ; Pius IX . in<br />
1846 and 1865 ; and finally that <strong>of</strong> Leo XIII .,<br />
who ascended to the papacy in 1878, and issued<br />
his Bull, or encyclical letter, Humanum<br />
Genus, on April 20, 1884 .<br />
Whatever may have been the severity <strong>of</strong><br />
the Bulls issued by the predecessors <strong>of</strong> Leo<br />
XIII ., he with great clearness ratifies and<br />
confirms them all in the following language :<br />
"<strong>The</strong>refore, whatsoever the popes our predecessors<br />
have decreed to hinder the designs and<br />
attempts <strong>of</strong> the sect <strong>of</strong> Freemasons ; whatsoever<br />
they have ordained to deter or recall persons<br />
from societies <strong>of</strong> this kind, each and all do<br />
we ratify and confirm by our Apostolic authority."<br />
At the same time acknowledging that<br />
this "society <strong>of</strong> men are most widely spread<br />
and firmly established ."<br />
This letter <strong>of</strong> the Roman hierarchy thus<br />
commences : "<strong>The</strong> human race, after its most<br />
miserable defection, through the wiles <strong>of</strong> the<br />
devil, from its Creator God, the giver <strong>of</strong> celestial<br />
gifts, has divided into two different and<br />
opposite factions, <strong>of</strong> which one fights ever for<br />
truth and virtue, the other for their opposites .<br />
One is the kingdom <strong>of</strong> God on earth . . . the<br />
other is the kingdom <strong>of</strong> Satan."<br />
That, "by accepting any that present them<br />
selves, no matter <strong>of</strong> what religion, they (the<br />
Masons) gain their purpose <strong>of</strong> urging that<br />
great error <strong>of</strong> the present day viz ., that questions<br />
<strong>of</strong> religion ought to be left undetermined,<br />
and that there should be no distinction made<br />
between varieties. And this policy aims at the<br />
destruction <strong>of</strong> all religions, especially at that <strong>of</strong><br />
the Catholic religion, which, since it is the only<br />
true one, cannot be reduced to equality with .<br />
the rest without the greatest injury ."<br />
"But, in truth, the sect grants great license<br />
to its initiates, allowing them to defend either<br />
position that there is a God, or that there is<br />
no God."<br />
Thus might we quote continuous passages,<br />
which need only to be stated to proclaim their<br />
falsity, and yet there are those who hold to the<br />
doctrine <strong>of</strong> the infallibility <strong>of</strong> the Pope .<br />
Bulletin. <strong>The</strong> name given by the <strong>Grand</strong><br />
Orient <strong>of</strong> France to the monthly publication<br />
which contains the <strong>of</strong>ficial record <strong>of</strong> its proceedings<br />
. A similar work is issued by the Supreme<br />
Council <strong>of</strong> the Ancient and Accepted<br />
Rite for the Southern Jurisdiction <strong>of</strong> the<br />
United States <strong>of</strong> America, and by several<br />
other Supreme Councils and <strong>Grand</strong> Orients .<br />
Bunyan, John. <strong>The</strong> well-known author<br />
<strong>of</strong> the Pilgrim's Progress . He lived in the<br />
seventeenth century, and was the most celebrated<br />
allegorical writer <strong>of</strong> England . His<br />
work entitled Solomon's Temple Spiritualized<br />
will supply the student <strong>of</strong> <strong>Masonic</strong> symbolism<br />
with many valuable suggestions .
124 BURDENS<br />
BURNS<br />
Burdens, Bearers <strong>of</strong> . A class <strong>of</strong> workmen<br />
at the Temple mentioned in 2 Chron . ii .<br />
18, and referred to by Dr. Anderson (Const .,<br />
1738, p . 11) as the Ish Sabbal, which see .<br />
Burt or Bure. <strong>The</strong> first god <strong>of</strong> Norse<br />
mythology. In accordance with the quaint<br />
cosmogony <strong>of</strong> the ancient religion <strong>of</strong> Germany<br />
or that <strong>of</strong> Scandinavia, it was believed that<br />
before the world came into existence there was<br />
a great void, on the north side <strong>of</strong> which was a<br />
cold and dark region, and on the south side<br />
one warm and luminous. In Niflheim was a<br />
well, or the "seething caldron," out <strong>of</strong> which<br />
flowed twelve streams into the great void and<br />
formed a huge giant . In Iceland the first<br />
great giant was called Ymir, by the Germans<br />
Tuisto (Tacitus, Germania, ch . 2), whose<br />
three grandchildren were regarded as the<br />
founders <strong>of</strong> three <strong>of</strong> the German races .<br />
Cotemporary with Ymir, and from the<br />
great frost-blocks <strong>of</strong> primeval chaos, was produced<br />
a man called Buri, who was wise,<br />
strong, and beautiful . His son married the<br />
daughter <strong>of</strong> another giant, and their issue were<br />
the three sons Odin, Wili, and We, who ruled<br />
as gods in heaven and earth .<br />
By some it is earnestly believed that upon<br />
these myths and legends many symbols <strong>of</strong><br />
Masonry were founded .<br />
Burial . <strong>The</strong> right to be buried with the<br />
ceremonies <strong>of</strong> the Order is one that, under certain<br />
restrictions, belongs to every Master Mason<br />
.<br />
None <strong>of</strong> the ancient Constitutions contain<br />
any law upon this subject, nor can the exact<br />
time be now determined when funeral processions<br />
and a burial service were first admitted<br />
as regulations <strong>of</strong> the Order .<br />
<strong>The</strong> first <strong>of</strong>ficial notice, however, that we<br />
have <strong>of</strong> funeral processions is in November,<br />
1754. A regulation was then adopted which<br />
prohibited any Mason from attending a funeral<br />
or other procession clothed in any <strong>of</strong> the<br />
jewels or clothing <strong>of</strong> the Craft, except by dispensation<br />
<strong>of</strong> the <strong>Grand</strong> Master or his deputy .<br />
(Constitutions, 1756, p . 303.)<br />
<strong>The</strong>re are no further regulations on this subject<br />
in any <strong>of</strong> the editions <strong>of</strong> the Book <strong>of</strong> Constitutions<br />
previous to the modern code which<br />
is now in force in the <strong>Grand</strong> Lodge <strong>of</strong> England.<br />
But Preston gives us the rules on this<br />
subject, which have now been adopted by<br />
general consent as the law <strong>of</strong> the Order, in the<br />
following words :<br />
"No Mason can be interred with the formalities<br />
<strong>of</strong> the Order unless it be by his own<br />
special request communicated to the Master<br />
<strong>of</strong> the Lodge <strong>of</strong> which he died a member, foreigners<br />
and sojourners excepted ; nor unless he<br />
has been advanced to the third degree <strong>of</strong> Masonry,<br />
from which restriction there can be no<br />
exception . Fellow Crafts or Apprentices are<br />
not entitled to the funeral obsequies ." (Illustrations,<br />
1792, p . 118 .)<br />
<strong>The</strong> only restrictions prescribed by Preston<br />
are, it will be perceived, that the deceased<br />
must have been a Master Mason, that he had<br />
himself made the request, and that he was affiliated,<br />
which is implied by the expression<br />
that he must have made the request for burial<br />
<strong>of</strong> the Master <strong>of</strong> the Lodge <strong>of</strong> which he was a<br />
member .<br />
<strong>The</strong> regulation <strong>of</strong> 1754, which requires a<br />
dispensation from the <strong>Grand</strong> Master for a<br />
funeral procession, is not considered <strong>of</strong> force<br />
in the United States <strong>of</strong> America, where, accordingly,<br />
Masons have generally been permitted<br />
to bury their dead without the necessity<br />
<strong>of</strong> such dispensation .<br />
Burning Bush . In the third chapter <strong>of</strong><br />
Exodus it is recorded that, while Moses was<br />
keeping the flock <strong>of</strong> Jethro on Mount Horeb,<br />
"the angel <strong>of</strong> the Lord appeared unto him in a<br />
flame <strong>of</strong> fire out <strong>of</strong> the midst <strong>of</strong> a bush," and<br />
there communicated to him for the first time<br />
his Ineffable Name . This occurrence is commemorated<br />
in the "Burning Bush" <strong>of</strong> the<br />
Royal Arch Degree . In all the systems <strong>of</strong> antiquity,<br />
fire is adopted as a symbol <strong>of</strong> Deity ;<br />
and the "Burning Bush," or the bush filled<br />
with fire which did not consume, whence came<br />
forth the Tetragrammaton, the symbol <strong>of</strong> Divine<br />
Light and Truth, is considered, in the<br />
higher degrees <strong>of</strong> Masonry, like the "Orient"<br />
in the lower, as the great source <strong>of</strong> true <strong>Masonic</strong><br />
light ; wherefore Supreme Councils <strong>of</strong><br />
the Thirty-third Degree date their balustres,<br />
or <strong>of</strong>ficial documents, "near the B . B .' .," or<br />
"Burning Bush," to intimate that they are, in<br />
their own rite, the exclusive source <strong>of</strong> all<br />
<strong>Masonic</strong> instruction .<br />
Burnes, Sir James . A distinguished<br />
Mason, and formerly Provincial <strong>Grand</strong> Master<br />
<strong>of</strong> Western India under the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Scotland (1836-46) . In 1846 he was appointed<br />
<strong>Grand</strong> Master <strong>of</strong> Scottish Freemasons<br />
in India . He returned home in 1849,<br />
and died in 1862, after serving for thirty years<br />
in the Indian Medical Service . He was the<br />
author <strong>of</strong> an interesting work entitled a<br />
Sketch <strong>of</strong> the History <strong>of</strong> the Knights Templars<br />
. By James Burnes, LL.D ., F .R .S .,<br />
Knight <strong>of</strong> the Royal Hanoverian G'uelphie<br />
Order ; published at London, in 1840, in 74<br />
60 pages in small quarto .<br />
Burns, Robert . <strong>The</strong> celebrated Scottish<br />
poet, <strong>of</strong> whose poetry William Pitt has said,<br />
"that he could think <strong>of</strong> none since Shakespeare's<br />
that had so much the appearance <strong>of</strong><br />
sweetly coming from nature," was born at<br />
Kirk Alloway, near the town <strong>of</strong> Ayr, on the<br />
25th <strong>of</strong> January, 1759, and died on the 22d <strong>of</strong><br />
July, 1796 . He was initiated into <strong>Freemasonry</strong><br />
in St . David's Lodge, Tarbolton, on July 4,<br />
1781, and was at one time the Master <strong>of</strong> a Lodge<br />
at Mauchline, where he presided with great<br />
credit to himself, as appears from the following<br />
remarks <strong>of</strong> the philosophic Dugald Stewart .<br />
"In the course <strong>of</strong> the same season, I was led<br />
by curiosity to attend for an hour or two a<br />
<strong>Masonic</strong> Lodge in Mauchline, where Burns<br />
presided . He had occasion to make some<br />
short, unpremeditated compliments to different<br />
individuals from whom he had no reason<br />
to expect a visit, and everything he said was<br />
happily conceived and forcibly as well as fluently<br />
expressed." <strong>The</strong> slanderous charge that<br />
he acquired the habits <strong>of</strong> dissipation, to which
BUSINESS<br />
CABIRIC 125<br />
he was unfortunately addicted, at the festive<br />
meetings <strong>of</strong> the <strong>Masonic</strong> Lodges, has been triumphantly<br />
refuted by a writer in the London<br />
Freemasons' Magazine (vol . v ., 1? . 291), and by<br />
the positive declarations <strong>of</strong> his brother Gilbert,<br />
who asserts that these habits were the<br />
result <strong>of</strong> his introduction, several years after<br />
his attendance on the Lodges, to the hospitable<br />
literary society <strong>of</strong> the Scottish metropolis .<br />
Burns consecrated some portion <strong>of</strong> his wonderful<br />
poetic talent to the service <strong>of</strong> the <strong>Masonic</strong><br />
Order, to which he appears always to<br />
have been greatly attached . Among his <strong>Masonic</strong><br />
poetic effusions every Mason is familiar<br />
with that noble farewell to his Brethren <strong>of</strong><br />
Tarbolton Lodge, commencing,<br />
"Adieu! a heart-warm, fond adieu!<br />
Dear brothers <strong>of</strong> the mystic tie! "<br />
On the 25th <strong>of</strong> January, 1820, a monument<br />
was erected to his memory, by public subscription,<br />
at his birthplace ; the corner-stone<br />
<strong>of</strong> which was laid with appropriate <strong>Masonic</strong><br />
honors b the Deputy <strong>Grand</strong> Master <strong>of</strong> the<br />
Ancient Mother Lodge Kilwinning, assisted<br />
by all the <strong>Masonic</strong> Lodges in Ayrshire .<br />
Business. Everything that is done in a<br />
<strong>Masonic</strong> Lodge, relating to the initiation <strong>of</strong><br />
candidates into the several degrees, is called<br />
its work or labor ; all other transactions such as<br />
are common to other associations come under<br />
the head <strong>of</strong> business, and they are governed<br />
with some peculiar differences by rules <strong>of</strong><br />
order, as in other societies. (See Order, Rules<br />
<strong>of</strong>.)<br />
Byblos. An ancient city <strong>of</strong> Phoenicia, celebrated<br />
for the mystical worship <strong>of</strong> Adonis,<br />
who was slain by a wild boar . It was situated<br />
on a river <strong>of</strong> the same name, whose waters,<br />
becoming red at a certain season <strong>of</strong> the year by<br />
the admixture <strong>of</strong> the clay which is at its source,<br />
were said by the celebrants <strong>of</strong> the mysteries <strong>of</strong><br />
Adonis to be tinged with the blood <strong>of</strong> that<br />
t<br />
od . This city, so distinguished for the celeration<br />
<strong>of</strong> these mysteries, was the Gebal <strong>of</strong><br />
the Hebrews, the birthplace <strong>of</strong> the Giblemites,<br />
or stone-squarers, who wrought at the building<br />
<strong>of</strong> King Solomon's Temple ; and thus those<br />
who have advanced the theory that <strong>Freemasonry</strong><br />
is the successor <strong>of</strong> the Ancient Mysteries,<br />
think that they find in this identity <strong>of</strong><br />
Byblos and Gebal another point <strong>of</strong> connection<br />
between these Institutions .<br />
By-Laws. Every subordinate Lodge is<br />
permitted to make its own by-laws, provided<br />
they do not conflict with the regulations <strong>of</strong><br />
the <strong>Grand</strong> Lodge, nor with the ancient usages<br />
<strong>of</strong> the Fraternity . But <strong>of</strong> this, the <strong>Grand</strong><br />
Lodge is the only judge, and therefore the<br />
original by-laws <strong>of</strong> every Lodge, as well as all<br />
subsequent alterations <strong>of</strong> them, must be submitted<br />
to the <strong>Grand</strong> Lodge for approval and<br />
confirmation before they can become valid,<br />
having under the English Constitution previously<br />
been approved by the Provincial or<br />
District <strong>Grand</strong> Master .<br />
C . <strong>The</strong> third letter <strong>of</strong> the English alphabet,<br />
which was not known in the Hebrew,<br />
Phoenician, or early Aryan languages .<br />
Caaba or Kaaba . (Arabic, Ka'abah, cubic<br />
building .) <strong>The</strong> square building or temple in<br />
Mecca . More especially the small cubical<br />
oratory within, held in adoration by the Mohammedans,<br />
as containing the black stone<br />
said to have been given by an angel to Abraham<br />
. (See Allah .)<br />
<strong>The</strong> inner as well as the outer structure receives<br />
its name from Ka'ab, cube .<br />
Cabala. Now more correctly and generally<br />
written Kabbala, which see .<br />
Cabirlc Mysteries . <strong>The</strong> Cabiri were gods<br />
whose worship was first established in the<br />
island <strong>of</strong> Samothrace, where the Cabiric Mysteries<br />
were practised . <strong>The</strong> gods called the Cabiri<br />
were originally two, and afterward four,<br />
in number, and are supposed by Bryant (Anal .<br />
Ant. Myth., iii ., 342) to have referred to Noah<br />
and his three sons, the Cabiric Mysteries<br />
being a modification <strong>of</strong> the arkite worship .<br />
In these mysteries there was a ceremony called<br />
the "Cabiric Death," in which was represented<br />
amid the groans and tears and subsequent<br />
rejoicings <strong>of</strong> the initiates, the death and<br />
C<br />
restoration to life <strong>of</strong> Cadmillus, the youngest<br />
<strong>of</strong> the Cabiri . <strong>The</strong> legend recorded that he<br />
was slain by his three brethren, who afterward<br />
fled with his virile parts in a mystic<br />
basket. His body was crowned with flowers,<br />
and was buried at the foot <strong>of</strong> Mount Olympus .<br />
Clement <strong>of</strong> Alexandria speaks <strong>of</strong> the legend as<br />
the sacred mystery <strong>of</strong> a brother slain by his<br />
brethren, "frater trucidatus A fratribus ."<br />
<strong>The</strong>re is much perplexity connected with the<br />
subject <strong>of</strong> these mysteries, but it is generally<br />
supposed that they were instituted in honor<br />
<strong>of</strong> Atys, the son <strong>of</strong> Cybele or Demeter, <strong>of</strong><br />
whom Cadmillus was but another name . According<br />
to Macrobius, Atys was one <strong>of</strong> the<br />
appellations <strong>of</strong> the sun, and we know that the<br />
mysteries were celebrated at the vernal equinox.<br />
<strong>The</strong>y lasted three days, during which<br />
they represented in the person <strong>of</strong> Atys, or<br />
Cadmillus, the enigmatical death <strong>of</strong> the sun<br />
in winter, and his regeneration in the spring .<br />
In all probability, in the initiation, the candidate<br />
passed through a drama, the subject <strong>of</strong><br />
which was the violent death <strong>of</strong> Atys . <strong>The</strong><br />
"Cabiric Death " was, in fact, a type <strong>of</strong> the<br />
Hiramic, and the legend, so far as it can be<br />
understood from the faint allusions <strong>of</strong> ancient
126 CABLE<br />
CADUCEUS<br />
authors, was very analogous in spirit and design<br />
to that <strong>of</strong> the Third Degree <strong>of</strong> <strong>Freemasonry</strong><br />
.<br />
Many persons annually resorted to Samothrace<br />
to be initiated into the celebrated mysteries,<br />
among whom are mentioned Cadmus,<br />
Orpheus, Hercules, and Ulysses . Jamblichus<br />
says, in his Life <strong>of</strong> Pythagoras, that from those<br />
<strong>of</strong> Lemnos that sage derived much <strong>of</strong> his wisdom<br />
. <strong>The</strong> mysteries <strong>of</strong> the Cabiri were much<br />
respected among the common people, and<br />
great care was taken in their concealment .<br />
<strong>The</strong> priests made use <strong>of</strong> a language peculiar<br />
to the Rites .<br />
<strong>The</strong> mysteries were in existence at Samothrace<br />
as late as the eighteenth year <strong>of</strong> the<br />
Christian era, at which time the Emperor<br />
Germanicus embarked for that island, to be<br />
initiated, but was prevented from accomplishing<br />
his purpose by adverse winds .<br />
Cable Tow. <strong>The</strong> word "tow" signifies,<br />
properly, a line wherewith to draw . Richardson<br />
(Dict.) defines it as " that which tuggeth,<br />
or with which we tug or draw ." A cable tow<br />
is a rope or line for drawing or leading . <strong>The</strong><br />
word is purely <strong>Masonic</strong>, and in some <strong>of</strong> the<br />
writers <strong>of</strong> the early part <strong>of</strong> the last century we<br />
find the expression" cable rope ." Prichard so<br />
uses it in 1730. <strong>The</strong> German word for a cable<br />
or rope is kabeltau, and thence our cable tow is<br />
probably derived .<br />
In its first inception, the cable tow seems to<br />
have been used only as a physical means <strong>of</strong><br />
controlling the candidate, and such an interpretation<br />
is still given in the Entered Apprentice's<br />
Degree . But in the Second and Third<br />
degrees a more modern symbolism has been<br />
introduced, and the cable tow is in these<br />
grades supposed to symbolize the covenant by<br />
which all Masons are tied, thus reminding us<br />
<strong>of</strong> the passage in Hosea (xi . 4), "I drew them<br />
with cords <strong>of</strong> a man, with bands <strong>of</strong> love ."<br />
Cable Tow's Length . Gfidicke says<br />
that, "according to the ancient laws <strong>of</strong> <strong>Freemasonry</strong>,<br />
every brother must attend his Lodge<br />
if he is within the length <strong>of</strong> his cable tow ."<br />
<strong>The</strong> old writers define the length <strong>of</strong> a cable<br />
tow, which they sometimes called "a cable's<br />
length," to be three miles for an Entered Apprentice<br />
. But the expression is really symbolic,<br />
and, as it was defined by the Baltimore<br />
Convention in 1842, means the scope <strong>of</strong> a<br />
man's reasonable ability .<br />
Cabul. A district containing twenty cities<br />
which Solomon gave to Hiram, King <strong>of</strong> Tyre,<br />
for his assistance in the construction <strong>of</strong> the<br />
Temple . Clark (Comm .) thinks it likely that<br />
they were not given to Hiram so that they<br />
should be annexed to his Tyrian dominions,<br />
but rather to be held as security for the money<br />
which he had advanced . This, however, is<br />
merely conjectural . <strong>The</strong> district containing<br />
them is Placed by Josephus in the northwest<br />
part <strong>of</strong> Galilee, adjacent to Tyre . Hiram does<br />
not appear to have been satisfied with the gift ;<br />
why, is uncertain. Kitto thinks because they<br />
were not situated on the coast . A <strong>Masonic</strong><br />
legend says because they were ruined and<br />
dilapidated villages, and in token <strong>of</strong> his dis-<br />
satisfaction, Hiram called the district Cabul.<br />
<strong>The</strong> meaning <strong>of</strong> this word is not known . Josephus,<br />
probably by conjecture from the context,<br />
says it means "unpleasing ." Hiller<br />
(Onomast .) and, after him, Bates (Dict .) suppose<br />
that X17: is derived from the particle :,<br />
as, and ~ :, nothing. <strong>The</strong> Talmudic derivation<br />
from CBL, tied with fetters, is Talmudically<br />
childish. <strong>The</strong> dissatisfaction <strong>of</strong> Hiram<br />
and its results constitute the subject <strong>of</strong> the<br />
legend <strong>of</strong> the degree <strong>of</strong> Intimate Secretary in<br />
the Scottish Rite .<br />
Cadet-Gassicourt, Charles Louis . <strong>The</strong><br />
author <strong>of</strong> the celebrated work entitled Le<br />
Tombeau de Jacques Molay, which was published<br />
at Paris, in 1796, and in which he attempted,<br />
like Barruel and Robison, to show<br />
that <strong>Freemasonry</strong> was the source and instigator<br />
<strong>of</strong> all the political revolutions which at<br />
that time were convulsing Europe . Cadet-<br />
Gassicourt was himself the victim <strong>of</strong> political<br />
persecution, and, erroneously attributing his<br />
sufferings to the influences <strong>of</strong> the <strong>Masonic</strong><br />
Lodges in France, became incensed against<br />
the Order, and this gave birth to his libelous<br />
book . But subsequent reflection led him to<br />
change his views, and he became an ardent<br />
admirer <strong>of</strong> the Institution which he had formerly<br />
maligned. He sought initiation into<br />
<strong>Freemasonry</strong>, and in 1805 was elected as<br />
Master <strong>of</strong> the Lodge 1'Abeille in Paris . He<br />
was born at Paris, January 23, 1769, and died<br />
in the same city November 21, 1821 .<br />
Cadmillus. <strong>The</strong> youngest <strong>of</strong> the Cabiri,<br />
and as he is slain in the Cabiric Mysteries, he<br />
becomes the analogue <strong>of</strong> the Builder in the<br />
legend <strong>of</strong> <strong>Freemasonry</strong> .<br />
Caduceus. <strong>The</strong> Caduceus was the magic<br />
wand <strong>of</strong> the god Hermes . It was an olive staff<br />
twined with fillets, which were gradually converted<br />
to wings and serpents. Hermes, or Mercury,<br />
was the messenger <strong>of</strong> Jove. Among his<br />
numerous attributes, one <strong>of</strong> the most important<br />
was that <strong>of</strong> conducting disembodied<br />
spirits to the other world, and, on necessary<br />
occasions, <strong>of</strong> bringing them back . He was<br />
the guide <strong>of</strong> souls, and the restorer <strong>of</strong> the dead<br />
to life. Thus, Horace, in addressing him, says :<br />
"Unspotted spirits you consign<br />
To blissful seats and joys divine,<br />
And powerful with your golden wand<br />
<strong>The</strong> light unburied crowd command ."<br />
Virgil also alludes to this attribute <strong>of</strong> the<br />
magic wand when he is describing the flight <strong>of</strong><br />
Mercury on his way to bear Jove's warning<br />
message to .news :<br />
"His wand he takes ; with this pale ghost he calls<br />
From Pluto's realms, or sends to Tartarus'<br />
shore."<br />
And Statius, imitating this passage, makes<br />
the same allusion in his <strong>The</strong>baid (i., 314), thus<br />
translated by Lewis :<br />
"He grasps the wand which draws from hollow<br />
graves,<br />
Or drives the trembling shades to Stygian<br />
waves ;<br />
With magic power seals the watchful eye<br />
In slumbers s<strong>of</strong>t or causes sleep to fly ."
CAMENTARIUS<br />
CAGLIOSTRO . 127<br />
<strong>The</strong> history <strong>of</strong> this Caduceus, or magic wand,<br />
will lead us to its symbolism . Mercury, who<br />
had invented the lyre, making it out <strong>of</strong> the<br />
shell <strong>of</strong> the tortoise, exchanged it with Apollo<br />
for the latter's magical wand . This wand was<br />
simply an olive branch around which were<br />
placed two fillets <strong>of</strong> ribbon . Afterward, when<br />
Mercury was in Arcadia, he encountered two<br />
serpents engaged in deadly combat . <strong>The</strong>se he<br />
separated with his wand ; hence the olive wand<br />
became the symbol <strong>of</strong> peace, and the two fillets<br />
were replaced by the two serpents, thus giving<br />
to the Caduceus its well-known form <strong>of</strong> a staff,<br />
around which two serpents are entwined .<br />
Such is the legend ; but we may readily see<br />
that in the olive, as the symbol <strong>of</strong> immortality,<br />
borne as the attribute <strong>of</strong> Mercury, the giver <strong>of</strong><br />
life to the dead, we have a more ancient and<br />
r<strong>of</strong>ounder symbolism. <strong>The</strong> serpents, symls<br />
also <strong>of</strong> immortality, are appropriately<br />
united with the olive wand . <strong>The</strong> legend also<br />
accounts for a later and secondary symbolism<br />
-that <strong>of</strong> peace.<br />
<strong>The</strong> Caduceus then-the original meaning<br />
<strong>of</strong> which word is a herald's staff-as the attribute<br />
<strong>of</strong> a life-restoring God, is in its primary<br />
meaning the symbol <strong>of</strong> immortality ; so in<br />
<strong>Freemasonry</strong> the rod <strong>of</strong> the Senior Deacon, or<br />
the Master <strong>of</strong> Ceremonies, is but an analogue<br />
<strong>of</strong> the Hermean Caduceus . This <strong>of</strong>ficer, as<br />
leading the aspirant through the forms <strong>of</strong> initiation<br />
into his new birth or<strong>Masonic</strong> regeneration,<br />
and teaching him in the solemn ceremonies<br />
<strong>of</strong> the Third Degree the lesson <strong>of</strong> eternal<br />
life, may well use the magic wand as a representation<br />
<strong>of</strong> it, which was the attribute <strong>of</strong> that<br />
ancient deity who brought the dead into life .<br />
Cwmentarlus. Latin . A builder <strong>of</strong> walls,<br />
a mason, from ccementum, a rough, unhewn<br />
stone as it comes from the quarry . In medieval<br />
Latin, the word is used to designate an<br />
Operative Mason . Du Cange cites Magister<br />
Caimentariorum as used to designate him who<br />
presided over the building <strong>of</strong> edifices, that is,<br />
the Master <strong>of</strong> the works. It has been adopted<br />
by some modern writers as a translation <strong>of</strong> the<br />
word Freemason . Its employment for that<br />
purpose is perhaps more correct than that <strong>of</strong><br />
the more usual word latomus, which owes its<br />
use to the authority <strong>of</strong> Thory .<br />
Cagllostro. Of all the <strong>Masonic</strong> charlatans<br />
who flourished in the eighteenth century<br />
the Count Cagliostro was most prominent,<br />
whether we consider the ingenuity <strong>of</strong> his<br />
schemes <strong>of</strong> deception, the extensive field <strong>of</strong> his<br />
operations through almost every country <strong>of</strong><br />
Europe, or the distinguished character and<br />
station <strong>of</strong> many <strong>of</strong> those whose credulity made<br />
them his victims. <strong>The</strong> history <strong>of</strong> Masonry in<br />
that century would not be complete without a<br />
reference to this prince <strong>of</strong> <strong>Masonic</strong> impostors .<br />
To write the history <strong>of</strong> Masonry in the eighteenth<br />
century and to leave out Cagliostro,<br />
would be like enacting the play <strong>of</strong> Hamlet and<br />
leaving out the part <strong>of</strong> the Prince <strong>of</strong> Denmark .<br />
And yet Carlyle has had occasion to complain<br />
<strong>of</strong> the paucity <strong>of</strong> materials for such a work .<br />
Indeed, <strong>of</strong> one so notorious as Cagliostro comparatively<br />
little is to be found in print . <strong>The</strong><br />
only works upon which he who would write<br />
his life must depend are aLife <strong>of</strong> him published<br />
in London, 1787 ; Memoirs, in Paris, 1786 ;<br />
and Memoirs Authentiques, Strasburg, 1786 ;<br />
a Life, in Germany, published at Berlin,<br />
1787 ; another in Italian, published at Rome in<br />
1791 ; and a few fugitive pieces, consisting<br />
chiefly <strong>of</strong> manifestoes <strong>of</strong> himself and his disciples<br />
.<br />
Joseph Balsamo, subsequently known as<br />
Count Cagliostro, was the son <strong>of</strong> Peter Balsamo<br />
and Felicia Braconieri, both <strong>of</strong> mean<br />
extraction, and was born on the 8th <strong>of</strong> June,<br />
1743, in the city <strong>of</strong> Palermo . Upon the death<br />
<strong>of</strong> his father, he was taken under the protection<br />
<strong>of</strong> his maternal uncles, who caused to<br />
be instructed in the elements <strong>of</strong> religion and<br />
learning, by both <strong>of</strong> which he pr<strong>of</strong>ited so little<br />
that he eloped several times from the Seminary<br />
<strong>of</strong> St . Roch, near Palermo, where he had<br />
been placed for his instruction . At the age <strong>of</strong><br />
thirteen he was carried to the Convent <strong>of</strong> the<br />
Good Brotherhood at Castiglione . <strong>The</strong>re,<br />
having assumed the habit <strong>of</strong> a novice, he was<br />
placed under the tuition <strong>of</strong> the apothecary,<br />
from whom he learned the principles <strong>of</strong> chemistry<br />
and medicine . His brief residence at the<br />
convent was marked by violations <strong>of</strong> many<br />
<strong>of</strong> its rules ; and finally, abandoning it altogether,<br />
he returned to Palermo . <strong>The</strong>re he continued<br />
his vicious courses, and was frequently<br />
seized and imprisoned for infractions <strong>of</strong> the<br />
law . At length, having cheated a goldsmith,<br />
named Marano, <strong>of</strong> a large amount <strong>of</strong> gold, he<br />
was compelled to flee from his native country .<br />
He then repaired to Messina, where he became<br />
acquainted with one Altotas, who pretended<br />
to be a great chemist . Together they<br />
proceeded to Alexandria in Egypt, where, by<br />
means <strong>of</strong> certain chemical, or perhaps rather<br />
by financial, operations, they succeeded in<br />
collecting a considerable amount <strong>of</strong> money .<br />
In 1776 Cagliostro appeared in London . During<br />
this visit, Cagliostro became connected<br />
with the Order <strong>of</strong> <strong>Freemasonry</strong> . In the month<br />
<strong>of</strong> April he received the degrees in Esperance<br />
Lodge, No . 289, which then met at the King's<br />
Head Tavern . Cagliostro did not join the<br />
Order with disinterested motives, or at least<br />
he determined in a very short period after his<br />
initiation to use the Institution as an instrument<br />
for the advancement <strong>of</strong> his personal interests<br />
. Here he is said to have invented, in<br />
1777, that grand scheme <strong>of</strong> imposture under<br />
the name <strong>of</strong> "Egyptian Masonry," by the<br />
propagation <strong>of</strong> which he subsequently became<br />
so famous as the great <strong>Masonic</strong> charlatan <strong>of</strong><br />
his age .<br />
London did not fail to furnish him with a<br />
fertile field for his impositions, and the English<br />
Masons seemed noway reluctant to become<br />
his dupes ; but, being ambitious for the extension<br />
<strong>of</strong> his Rite, and anxious for the greater<br />
income which it promised, he again passed<br />
over to the Continent, where he justly anticipated<br />
abundant success in its propagation .<br />
This Egyptian Masonry constituted the<br />
great pursuit <strong>of</strong> the rest <strong>of</strong> his life, and was the<br />
instrument which he used for many years to
128 CAHIER<br />
CALENDAR<br />
make dupes <strong>of</strong> thousands <strong>of</strong> credulous persons<br />
.<br />
During Cagliostro's residence in England,<br />
on his last visit, he was attacked by the editor<br />
Morand, in the Courier de l'Europe, in a series<br />
<strong>of</strong> abusive articles, to which Cagliostro replied<br />
in a letter to the English people. But,<br />
although he had a few Egyptian Lodges in<br />
London under his government, he appears,<br />
perhaps from Morand's revelations <strong>of</strong> his<br />
character and life, to have lost his popularity,<br />
and he left England permanently in May,<br />
1787.<br />
He went to Savoy, Sardinia, and other<br />
places in the south <strong>of</strong> Europe, and at last, in<br />
Ma , 1789, by an act <strong>of</strong> rash temerity, proce<br />
ed to Rome, where he organized an<br />
Egyptian Lodge under the very shadow <strong>of</strong> the<br />
Vatican . But this was more than the Church,<br />
which had been excommunicating Freemasons<br />
for fifty years, was willing to endure .<br />
On the 27th <strong>of</strong> December <strong>of</strong> that year, on the<br />
festival <strong>of</strong> St . John the Evangelist, to whom<br />
he had dedicated his Lodges, the Holy Inquisition<br />
arrested him, and locked him up in<br />
the castle <strong>of</strong> San Angelo . <strong>The</strong>re, after such a<br />
trial as the Inquisition is wont to give to the<br />
accused-in which his wife is said to have been<br />
the principal witness against him-he was<br />
convicted <strong>of</strong> having formed "societies and<br />
conventicles <strong>of</strong> <strong>Freemasonry</strong>." His manuscript<br />
entitled Maconnerie Egyptienne was<br />
ordered to be burned by the public executioner,<br />
and he himself was condemned to<br />
death ; a sentence which the Pope subsequently<br />
commuted for that <strong>of</strong> perpetual<br />
imprisonment. Cagliostro appealed to the<br />
French Constituent Assembly, but <strong>of</strong> course<br />
in vain . <strong>The</strong>nceforth no more is seen <strong>of</strong><br />
him . For four years this adventurer, who had<br />
filled during his life so large a space in the<br />
world's history-the associate <strong>of</strong> princes,<br />
prelates, and philosophers ; the inventor <strong>of</strong><br />
a spurious Rite, which had, however, its thousands<br />
<strong>of</strong> disciples-languished within the<br />
gloomy walls <strong>of</strong> the prison <strong>of</strong> St . Leo, in the<br />
Duchy <strong>of</strong> Urbino, and at length in the year<br />
1795, in a fit <strong>of</strong> apoplexy, bade the world<br />
adieu .<br />
Cahler. French . A number <strong>of</strong> sheets <strong>of</strong><br />
parchment or paper fastened together at one<br />
end . <strong>The</strong> word is used by French Masons to<br />
designate a small book printed, or in manuscript,<br />
containing the ritual <strong>of</strong> a degree . <strong>The</strong><br />
word has been borrowed from French history,<br />
where it denotes the reports and proceedings<br />
<strong>of</strong> certain assemblies, such as the clergy, the<br />
States-General, etc .<br />
Cairns. Celtic, earns . Heaps <strong>of</strong> stones <strong>of</strong><br />
a conical form erected by the Druids . Some<br />
suppose them to have been sepulchral monuments,<br />
others altars. <strong>The</strong>y were undoubtedly<br />
<strong>of</strong> a religious character, since sacrificial fires<br />
were lighted upon them, and processions were<br />
made around them. <strong>The</strong>se processions were<br />
analogous to the circumambulations in Masonry,<br />
and were conducted, like them, with<br />
reference to the apparent course <strong>of</strong> the sun .l<br />
Thus, Toland, in his Letters on the Celtic Re-I<br />
ligion (Let . II ., xvii.), says <strong>of</strong> these mystical<br />
processions, that the people <strong>of</strong> the Scottish<br />
islands "never come to the ancient sacrificing<br />
and fire-hallowing Carns but they walk three<br />
times round them from east to west, according<br />
to the course <strong>of</strong> the sun . This sanctified tour,<br />
or round by the south, is called Deaseal, as<br />
the unhallowed contrary one by the north,<br />
Tuapholl" ; and he says that Deaseal is derived<br />
from "Deas, the right (understanding<br />
hand), and soil, one <strong>of</strong> the ancient names <strong>of</strong><br />
the sun, the right hand in this round being<br />
ever next the heap ." In all this the Mason will<br />
be reminded <strong>of</strong> the <strong>Masonic</strong> ceremony <strong>of</strong> circumambulation<br />
around the altar and the rules<br />
which govern it .<br />
Calatrava, Military Order <strong>of</strong> . Instituted<br />
1158, during the reign <strong>of</strong> Sancho III .,<br />
King <strong>of</strong> Castile, who conquered and gave the<br />
Castle <strong>of</strong> Calatrava, an important fortress <strong>of</strong><br />
the Moors <strong>of</strong> Andalusia, to the Knights Templars,<br />
who subsequently relinquished their<br />
possession <strong>of</strong> it to the king . <strong>The</strong> king, being<br />
disappointed in the ability <strong>of</strong> the Templars to<br />
retain it, then <strong>of</strong>fered the defense <strong>of</strong> the place<br />
to Don Raymond <strong>of</strong> Navarre, Abbot <strong>of</strong> St .<br />
Mary <strong>of</strong> Hitero, a Cistercian convent, who<br />
accepted it . Don Raymond being successful,<br />
the king gave the place to him and his companions,<br />
and instituted the Order <strong>of</strong> Calatrava<br />
. A <strong>Grand</strong> Master was appointed and<br />
approved <strong>of</strong> by the Pope, Alexander III .,<br />
1164, which was confirmed by Innocent III .<br />
in 1198 . <strong>The</strong> knights had been granted the<br />
power <strong>of</strong> electing their own <strong>Grand</strong> Master ;<br />
but on the death <strong>of</strong> Don Garcias Lopez de<br />
Pardella, 1489, Ferdinand and Isabella annexed<br />
the <strong>Grand</strong> Mastership to the Crown <strong>of</strong><br />
Castile, which was sanctioned by Pope Innocent<br />
VIII .<br />
Calcott, Wellins . A distinguished <strong>Masonic</strong><br />
writer <strong>of</strong> the eighteenth century, and the<br />
author <strong>of</strong> a work published in 1769, under the<br />
title <strong>of</strong> A Candid Disquisition <strong>of</strong> the Principles<br />
and Practices <strong>of</strong> the Most Ancient and<br />
Honourable Society <strong>of</strong> Free and Accepted<br />
Masons; together with some Strictures on the<br />
Origin, Nature, and Design <strong>of</strong> that Institution,<br />
in which he has traced Masonry from its<br />
origin, explained its symbols and hieroglyphics,<br />
its social virtues and advantages,<br />
suggested the propriety <strong>of</strong> building halls for<br />
the peculiar and exclusive practise <strong>of</strong> Masonry,<br />
and reprehended its slanderers with<br />
great but judicious severity . This was the<br />
first extended effort to illustrate philosophically<br />
the science <strong>of</strong> Masonry, and was followed,<br />
a few years after, by Hutchinson's admirable<br />
work ; so that Oliver justly says that "Calcott<br />
opened the mine <strong>of</strong> Masonry, and Hutchinson<br />
worked it ."<br />
Calendar . Freemasons, in affixing dates<br />
to their <strong>of</strong>ficial documents, never make use <strong>of</strong><br />
the Common Epoch or Vulgar Era, but have<br />
one peculiar to themselves, which, however,<br />
varies in the different rites . Era and epoch<br />
are, in this sense, synonymous .<br />
Masons <strong>of</strong> the York, American, and French<br />
Rites, that is to say, the Masons <strong>of</strong> England,
CALENDAR<br />
CALLING 129<br />
Scotland, Ireland, France, Germany, and<br />
America date from the creation <strong>of</strong> the world,<br />
calling it "Anno Lucis," which they abbreviate<br />
A .- . L .' ., signifying in the Year <strong>of</strong> Light.<br />
Thus with them the year 1872 is A .' . L . • .<br />
5872 . This they do, not because they believe<br />
<strong>Freemasonry</strong> to be coeval with the creation,<br />
but with a symbolic reference to the light <strong>of</strong><br />
Masonry.<br />
In the Scottish Rite, the epoch also begins<br />
from the date <strong>of</strong> the creation, but Masons <strong>of</strong><br />
that Rite, using the Jewish chronology, would<br />
call the year 1872 A .' . M . • . or Anno Mundi<br />
(in the Year <strong>of</strong> the World) 5632 . <strong>The</strong>y sometimes<br />
use the initials A .' . H.- ., signifying Anno<br />
Hebraico, or, in the Hebrew year . <strong>The</strong>y have<br />
also adopted the Hebrew months, and the<br />
year, therefore, begins with them in the middle<br />
<strong>of</strong> Septembr . (See Months, Hebrew .)<br />
Masons <strong>of</strong> the York and American Rites<br />
begin the year on the 1st <strong>of</strong> Januar, , but<br />
in the French Rite it commences on the 1st<br />
<strong>of</strong> March, and instead <strong>of</strong> the months receiving<br />
their usual names, they are designated numerically,<br />
as first, second, third, etc . Thus, the<br />
1st <strong>of</strong> January, 1872, would be styled, in a<br />
French <strong>Masonic</strong> document, the "1st day <strong>of</strong><br />
the 11th <strong>Masonic</strong> month, Anne Lucis, 5872 ."<br />
<strong>The</strong> French sometimes, instead <strong>of</strong> the initials<br />
A .- . L.- ., use Pan de la V .' . L .' ., or Vraie Lumiere,<br />
that is, Year <strong>of</strong> True Light .<br />
Royal Arch Masons commence their epoch<br />
with the year in which Zerubbabel began to<br />
build the second Temple, which was 530 years<br />
before Christ . <strong>The</strong>ir style for the year 1872 is,<br />
therefore, A .' . Inv . - ., that is, Anno Inventionis,<br />
or, in the Year <strong>of</strong> the Discovery,<br />
2402 .<br />
Royal and Select Masters very <strong>of</strong>ten make<br />
use <strong>of</strong> the common <strong>Masonic</strong> date, Anno Lucis,<br />
but properly they should date from the year<br />
in which Solomon's Temple was completed ;<br />
and their style would then be, Anne Depositionis,<br />
or, in the Year <strong>of</strong> the Deposite, and<br />
they would date the year 1872 as 2872 .<br />
Knights Templars use the epoch <strong>of</strong> the organization<br />
<strong>of</strong> their Order in 1118. <strong>The</strong>ir style<br />
for the year 1872 is A .' . 0 .%, Anno Ordinis, or,<br />
in the Year <strong>of</strong> the Order, 754 .<br />
We subjoin, for the convenience <strong>of</strong> reference,<br />
the rules for discovering these different<br />
dates.<br />
1 . To find the Ancient Craft date . Add 4000<br />
to the Vulgar Era . Thus 1872 and 4000 are<br />
5872 .<br />
2 . To find the date <strong>of</strong> the Scottish Rite . Add<br />
3760 to the Vulgar Era . Thus 1872 and 3760<br />
are 5632 . After September add one year<br />
more.<br />
3. To find the date <strong>of</strong> Royal Arch Masonry .<br />
Add 530 to the Vulgar Era. Thus 530 and 1872<br />
are 2402 .<br />
4 . To find the Royal and Select Masters' date .<br />
Add 1000 to the Vulgar Era . Thus 1000 and<br />
1872 are 2872.<br />
5. To find the Knights Templars' date . Subtract<br />
1118 from the Vulgar Era . Thus 1118<br />
from 1872 is 754.<br />
<strong>The</strong> following will show, in one view, the<br />
date <strong>of</strong> the year 1872 in all the branches <strong>of</strong> the<br />
Order : -<br />
Year <strong>of</strong> the Lord, A .D . 1872-Vulgar Era .<br />
Year <strong>of</strong> Light, A .' . L .' . 5872-Ancient Craft<br />
Masonry .<br />
Year <strong>of</strong> the World, A .' . M .' . 5632-Scottish<br />
Rite .<br />
Year <strong>of</strong> the Discovery, A .' . I .' . 2402-Royal<br />
Arch Masonry .<br />
Year <strong>of</strong> the Deposite, A .' . Dep .' . 2872-<br />
Royal and Select Masters .<br />
Year <strong>of</strong> the Order, A .' . O .' . 754-Knights<br />
Templars .<br />
California . <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> California<br />
was organized on the 19th <strong>of</strong> April,<br />
1850, in the city <strong>of</strong> Sacramento, by the delegates<br />
<strong>of</strong> three legally constituted Lodges<br />
working, at the time, under charters from the<br />
<strong>Grand</strong> Lodges <strong>of</strong> the District <strong>of</strong> Columbia,<br />
Connecticut, and Missouri . Its present seat<br />
is at San Francisco, and there are 308 Lodges<br />
under its jurisdiction . <strong>The</strong> <strong>Grand</strong> Chapter and<br />
<strong>Grand</strong> Commandery were organized in 1854 .<br />
Calling Off . A technical term in Masonry,<br />
which signifies the temporary suspension <strong>of</strong><br />
labor in a Lodge without passing through the<br />
formal ceremony <strong>of</strong> closing . <strong>The</strong> full form <strong>of</strong><br />
the expression is to call from labor to refreshment,<br />
and it took its rise from the former custom<br />
<strong>of</strong> dividing the time spent in the Lodge<br />
between the work <strong>of</strong> Masonry and the moderate<br />
enjoyment <strong>of</strong> the banquet . <strong>The</strong> banquet<br />
formed in the last century an indispensable<br />
part <strong>of</strong> the arrangements <strong>of</strong> a Lodge meeting .<br />
"At a certain hour <strong>of</strong> the evening," says<br />
Brother Oliver, "with certain ceremonies, the<br />
Lodge was called from labor to refreshment,<br />
when the brethren enjoyed themselves with<br />
decent merriment ." That custom no longer<br />
exists ; and although in England almost always,<br />
and in this country occasionally, the<br />
labors <strong>of</strong> the Lodge are concluded with a banquet<br />
; yet the Lodge is formally closed before<br />
the Brethren proceed to the table <strong>of</strong> refreshment.<br />
Calling <strong>of</strong>f in American Lodges is now<br />
only used, in a certain ceremony <strong>of</strong> the Third<br />
Degree, when it is desired to have another<br />
meeting at a short interval, and the Master<br />
desires to avoid the tediousness <strong>of</strong> closing<br />
and opening the Lodge . Thus, if the business<br />
<strong>of</strong> the Lodge at its regular meeting has so accumulated<br />
that it cannot be transacted in one<br />
evening, it has become the custom to call <strong>of</strong>f<br />
until a subsequent evening, when the Lodge,<br />
instead <strong>of</strong> being opened with the usual ceremony,<br />
is simply "called on," and the latter<br />
meeting is considered as only a continuation<br />
<strong>of</strong> the former . This custom is very generally<br />
adopted in <strong>Grand</strong> Lodges at their Annual Communications,<br />
which are opened at the beginning<br />
<strong>of</strong> the session, called <strong>of</strong>f from day to day,<br />
and finally closed at its end . I do not know<br />
that any objection has ever been advanced<br />
against this usage in <strong>Grand</strong> Lodges, because it<br />
seems necessary as a substitute for the adjournment,<br />
which is resorted to in other legislative<br />
bodies, but which is not admitted in<br />
Masonry. But much discussion has taken<br />
place in reference to the practise <strong>of</strong> calling <strong>of</strong>f
130 CALLING<br />
CAMPE<br />
in Lodges, some authorities sustaining and<br />
others condemning it . Thus, twenty years<br />
ago, the Committee <strong>of</strong> Correspondence <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Mississippi proposed this<br />
question : "In case <strong>of</strong> excess <strong>of</strong> business, cannot<br />
the unfinished be laid over until the next<br />
or another day, and must the Lodge be closed<br />
in form, and opened the next, or the day designated<br />
for the transaction <strong>of</strong> that business? "<br />
To this question some authorities, and among<br />
others Brother C. W . Moore (Mag., vol . xii .,<br />
No . 10), reply in the negative, while other<br />
equally good jurists differfromthem in opinion .<br />
<strong>The</strong> difficulty seems to be in this, that if the<br />
regular meeting <strong>of</strong> the Lodge is closed in form,<br />
the subsequent meeting becomes a special<br />
one, and many things which could be done at<br />
a regular communication cease to be admissible<br />
. <strong>The</strong> recommendation, therefore <strong>of</strong><br />
Brother Moore, that the Lodge should be<br />
closed, and, if the business be unfinished, that<br />
the Master shall call a special meeting to complete<br />
it, does not meet the difficulty, because<br />
it is a well-settled principle <strong>of</strong> <strong>Masonic</strong> law<br />
that a special meeting cannot interfere with<br />
the business <strong>of</strong> a preceding regular one .<br />
As, then, the mode <strong>of</strong> briefly closing by adjournment<br />
is contrary to <strong>Masonic</strong> law and<br />
usage, and cannot, therefore, be resorted to,<br />
as there is no other way except by calling <strong>of</strong>f<br />
to continue the character <strong>of</strong> a regular meeting,<br />
and as, during the period that the Lodge is<br />
called <strong>of</strong>f it is under the government <strong>of</strong> the<br />
Junior Warden, and <strong>Masonic</strong> discipline is<br />
thus continued, I am clearly <strong>of</strong> opinion that<br />
calling <strong>of</strong>f from day to day for the purpose <strong>of</strong><br />
continuing work or business is, as a matter <strong>of</strong><br />
convenience, admissible. <strong>The</strong> practise may<br />
indeed be abused. But there is a well-known<br />
legal maxim which says, Ex abusu non arguitur<br />
in usum. "No argument can be drawn<br />
from the abuse <strong>of</strong> a thing against its use ."<br />
Thus, a Lodge cannot be called <strong>of</strong>f except for<br />
continuance <strong>of</strong> work and business, nor to an<br />
indefinite day, for there must be a good reason<br />
for the exercise <strong>of</strong> the practise, and the Brethren<br />
present must be notified before dispersing<br />
<strong>of</strong> the time <strong>of</strong> reassembling ; nor can a Lodge<br />
at one regular meeting be called <strong>of</strong>f until the<br />
next, for no regular meeting <strong>of</strong> a Lodge is permitted<br />
to run into another, but each must be<br />
closed before its successor can be opened .<br />
Calling On. When a Lodge that is called<br />
<strong>of</strong>f at a subsequent time resumes work or business,<br />
it is said to be "called on ." <strong>The</strong> full<br />
expression is " called on from refreshment to<br />
labor ."<br />
Calumny . See Back.<br />
Calvary . Mount Calvary is a small hill or<br />
eminence, situated due west from Mount<br />
Moriah, on which the Temple <strong>of</strong> Solomon was<br />
built . It was originally a hillock <strong>of</strong> notable<br />
eminence, but has, in more modern times,<br />
been greatly reduced by the excavations made<br />
in it for the construction <strong>of</strong> the Church <strong>of</strong> the<br />
Holy Sepulcher . <strong>The</strong>re are several coincidences<br />
which identify Mount Calvary with<br />
the small hill where the "newly-made grave,"<br />
referred to in the Third Degree, was discovered<br />
by the weary brother . Thus, Mount Calvary<br />
was a small hill ; it was situated in a westward<br />
direction from the Temple, and near Mount<br />
Moriah ; and it was on the direct road from<br />
Jerusalem to Joppa, and is the very spot where<br />
a weary brother, traveling on that road, would<br />
find it convenient to sit down to rest and refresh<br />
himself; it was outside the gate <strong>of</strong> the<br />
Temple ; it has at least one cleft in the rock, or<br />
cave, which was the place which subsequently<br />
became the sepulcher <strong>of</strong> our Lord . Hence<br />
Mount Calvary has always retained an important<br />
place in the legendary history <strong>of</strong> <strong>Freemasonry</strong>,<br />
and there are many traditions connected<br />
with it that are highly interesting in<br />
their import .<br />
One <strong>of</strong> these traditions is, that it was the<br />
burial-place <strong>of</strong> Adam, in order, says the old<br />
legend, that where he lay, who effected the<br />
ruin <strong>of</strong> mankind, there also might the Savior<br />
<strong>of</strong> the world suffer, die, and be buried .<br />
Sir R. Torkington, who published a pilgrimage<br />
to Jerusalem in 1517, says that "under the<br />
Mount <strong>of</strong> Calvary is another chapel <strong>of</strong> our<br />
Blessed Lady and St. John the Evangelist,<br />
that was called Golgotha ; and there, right<br />
under the mortise <strong>of</strong> the cross, was found the<br />
head <strong>of</strong> our forefather, Adam ." Golgotha, it<br />
will be remembered, means, in Hebrew, "the<br />
place <strong>of</strong> a skull " ; and there may be some connection<br />
between this tradition and the name<br />
<strong>of</strong> Golgotha by which, the Evangelists inform<br />
us, in le time <strong>of</strong> Christ Mount Calvary<br />
was known . Calvary, or Calvaria, has the<br />
same signification in Latin .<br />
Another tradition states that it was in the<br />
bowels <strong>of</strong> Mount Calvary that Enoch erected<br />
his nine-arched vault, and deposited on the<br />
foundation-stone <strong>of</strong> Masonry that Ineffable<br />
Name, whose investigation, as a symbol <strong>of</strong><br />
Divine truth, is the great object <strong>of</strong> Speculative<br />
Masonry.<br />
A third tradition details the subsequent discovery<br />
<strong>of</strong> Enoch's deposit, by King Solomon,<br />
whilst making excavations in Mount Calvary<br />
during the building <strong>of</strong> the Temple .<br />
On this hallowed spot was Christ the Redeemer<br />
slain and buried . It was there that,<br />
rising on the third day from his sepulcher, he<br />
gave, by that act, the demonstrative evidence<br />
<strong>of</strong> the resurrection <strong>of</strong> the body and the immortality<br />
<strong>of</strong> the soul .<br />
And it is this spot that has been selected,<br />
in the legendary history <strong>of</strong> <strong>Freemasonry</strong>, to<br />
teach the same sublime truth, the development<br />
<strong>of</strong> which by a symbol evidently forms<br />
the design <strong>of</strong> the Third or Master's Degree .<br />
Camp . A portion <strong>of</strong> the paraphernalia<br />
decorated with tents, flags, and pennons <strong>of</strong> a<br />
Consistory <strong>of</strong> Sublime Princes <strong>of</strong> the Royal<br />
Secret, or Thirty-second Degree <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite . It constitutes<br />
the tracing board, and is worn on the apron <strong>of</strong><br />
the degree . It is highly symbolic, and represents<br />
an imaginary <strong>Masonic</strong> camp . Its symbolism<br />
is altogether esoteric .<br />
Campe, Joachim Heinrich. A Doctor<br />
<strong>of</strong> <strong>The</strong>ology, and Director <strong>of</strong> Schools in Dessau<br />
and Hamburg, who was born in 1740
CANADA<br />
CANOPY 131<br />
and died October 22, 1818 . He was the author<br />
<strong>of</strong> many works on philosophy and education,<br />
and was a learned and zealous Mason, as is<br />
shown in his correspondence with Leasing .<br />
Canada. Upon the advent <strong>of</strong> Confederation,<br />
July 1, 1867, local control in each Province<br />
for the government <strong>of</strong> the <strong>Masonic</strong> Fraternity<br />
<strong>of</strong> the Dominion took a strong hold as<br />
a predominant idea, and prevailed . Each<br />
Province has now a <strong>Grand</strong> Lodge, and in order<br />
<strong>of</strong> their organization are as follows : Canada,<br />
having jurisdiction only in Ontario, 1855 ;<br />
Nova Scotia, 1866 ; New Brunswick, 1867 ;<br />
Quebec, 1869 ; British Columbia, 1871 ; Manitoba,<br />
1875 ; Prince Edward Island, 1875 ;<br />
Alberta, 1905 ; Saskatchewan, 1906 . <strong>The</strong><br />
first marks <strong>of</strong> the Ancient Craftsman have<br />
been found in Nova Scotia . A mineralogical<br />
survey in 1827 found on the shore <strong>of</strong> Goat<br />
Island in the Annapolis Basin, partly covered<br />
with sand, a slab <strong>of</strong> rock 23 X 2 feet, bearing<br />
on it those well-known <strong>Masonic</strong> emblems,<br />
"the Square and Compasses," and the date<br />
1606 . Who were the Craftsmen and how<br />
the stone came there, must be left to conjecture<br />
. [Will H . Whyte, P . G . M . . . K . T .<br />
<strong>of</strong> Canada .]<br />
Cancellarlus. An <strong>of</strong>fice <strong>of</strong> high rank and<br />
responsibility among the Knights Templar<br />
<strong>of</strong> the Middle Ages, performing the duties <strong>of</strong>,<br />
or similar to, the Chancellor .<br />
Candidate. An applicant for admission<br />
into Masonry is called a candidate . <strong>The</strong> Latin<br />
candidates means clothed in white, candidis<br />
vestibus indutus. In ancient Rome, he who<br />
sought <strong>of</strong>fice from the people wore a white<br />
shining robe <strong>of</strong> a peculiar construction, flowing<br />
open in front, so as to exhibit the wounds<br />
he had received in his breast . From the color<br />
<strong>of</strong> his robe or toga candida, he was called candidatus,<br />
whence the word candidate . <strong>The</strong> derivation<br />
will serve to remind the Mason <strong>of</strong> the<br />
purity <strong>of</strong> conduct and character which should<br />
distinguish all those who are candidates for<br />
admission into the Order . <strong>The</strong> qualifications<br />
<strong>of</strong> a candidate in Masonry are somewhat<br />
peculiar . He must be free-born (under the<br />
English Constitution it is enough that he is a<br />
freeman), under no bondage, <strong>of</strong> at least twentyone-<br />
years <strong>of</strong> age, in the possession <strong>of</strong> sound<br />
senses, free from any physical defect or dismemberment,<br />
and <strong>of</strong> irreproachable manners,<br />
or, as it is technically termed, "under the<br />
tongue <strong>of</strong> good report ." No Atheist, eunuch,<br />
or woman can be admitted . <strong>The</strong> requisites as<br />
to age, sex, and soundness <strong>of</strong> body have reference<br />
to the operative character <strong>of</strong> the Institution<br />
. We can only expect able workmen<br />
in able-bodied men . <strong>The</strong> mental and religious<br />
qualifications refer to the duties and obligations<br />
which a Freemason contracts. An<br />
idiot could not understand them, and an Atheist<br />
would not respect them. Even those who<br />
possess all these necessary qualifications can<br />
be admitted only under certain regulations<br />
which differ under different <strong>Masonic</strong> Constitutions.<br />
Candidates, Advancement <strong>of</strong> . See<br />
Advancement, Hurried .<br />
Candlestick, Golden . <strong>The</strong> golden candlestick<br />
<strong>of</strong> seven branches, which is a part <strong>of</strong><br />
the furniture <strong>of</strong> a Royal Arch Chapter, is derived<br />
from "the holy candlestick " which<br />
Moses was instructed to construct <strong>of</strong> beaten<br />
gold for the use <strong>of</strong> the tabernacle . Smith (Diet.<br />
<strong>of</strong> the Bible) thus abbreviates Lightfoot's explanation<br />
<strong>of</strong> the description given in Exodus :<br />
"<strong>The</strong> foot <strong>of</strong> it was gold, from which went up<br />
a shaft straight, which was the middle light .<br />
Near the foot was a golden dish wrought<br />
almondwise ; and a little above that a golden<br />
knop, and above that a golden flower . <strong>The</strong>n<br />
two branches one on each side bowed,-and<br />
coming up as high as the middle shaft . On<br />
each <strong>of</strong> them were three golden cups placed<br />
almondwise, in sharp, scallop-ahell fashion ;<br />
above which was a golden knop, a golden<br />
flower, and the socket . Above the branches<br />
on the middle shaft was a golden boss, above<br />
which rose two shafts more ; above the coming<br />
out <strong>of</strong> these was another boss and two more<br />
shafts, and then on the shaft upwards were<br />
three golden scallop-cups, a knop and a<br />
flower ; so that the heads <strong>of</strong> the branches stood<br />
an equal height ." In the tabernacle, the candlestick<br />
was placed opposite the table <strong>of</strong> shewbread,<br />
which it was intended to illumine in an<br />
oblique position, so that the lamps looted to<br />
the east and south. What became <strong>of</strong> the<br />
candlestick between the time <strong>of</strong> Moses and<br />
that <strong>of</strong> Solomon is unknown ; but it does not<br />
appear to have been present in the first Temple,<br />
which was lighted by ten golden candlesticks<br />
similarly embossed, which were connected<br />
by golden chains and formed a sort <strong>of</strong><br />
railing before the veil .<br />
<strong>The</strong>se ten candlesticks became the spoil <strong>of</strong><br />
the Chaldean conqueror at the time <strong>of</strong> the<br />
destruction <strong>of</strong> the Temple, and could not have<br />
been among the articles afterward restored<br />
by Cyrus ; for in the second Temple, built by<br />
Zerubbabel, we find only a single candlestick<br />
<strong>of</strong> seven branches, like that <strong>of</strong> the tabernacle .<br />
Its form has been perpetuated on the Arch <strong>of</strong><br />
Titus, on which it was sculptured with other<br />
articles taken by that monarch, and carried<br />
to Rome as spolia opima, after he had destroyed<br />
the Herodian Temple. This is the<br />
candlestick which is represented as a decoration<br />
in a Royal Arch Chapter .<br />
In Jewish symbolism, the seven branches<br />
were supposed by some to refer to the seven<br />
planets and by others to the seventh day or<br />
Sabbath . <strong>The</strong> primitive Christians made it<br />
allusive to Christ as the "light <strong>of</strong> the world"<br />
and in this sense it is a favorite symbol in<br />
early Christian art . In Masonry it seems to<br />
have no symbolic meaning, unless it be the<br />
general one <strong>of</strong> light ; but is used in a Royal<br />
Arch Chapter simply to indicate that the room<br />
is a representation <strong>of</strong> the tabernacle erected<br />
near the ruins <strong>of</strong> the first Temple, for the purpose<br />
<strong>of</strong> temporary worship during the building<br />
<strong>of</strong> the second, and in which tabernacle this<br />
candlestick is supposed to have been present .<br />
Canopy. Oliver says that in the <strong>Masonic</strong><br />
processions <strong>of</strong> the Continent the <strong>Grand</strong> Master<br />
walks under a gorgeous canopy <strong>of</strong> blue,
132 CANOPY<br />
CAPITULAR<br />
purple, and crimson silk, with gold fringes and<br />
tassels, borne upon staves, painted purple<br />
and ornamented with gold, by eight <strong>of</strong> the oldest<br />
Master Masons present ; and the Masters<br />
<strong>of</strong> private Lodges walk under canopies <strong>of</strong><br />
light blue silk with silver tassels and fringes,<br />
borne by four members <strong>of</strong> their own respective<br />
companies . <strong>The</strong> canopies are in the form<br />
<strong>of</strong> an oblong square, and are in length six feet,<br />
in breadth and height three feet, having a<br />
semicircular covering . <strong>The</strong> framework should<br />
be <strong>of</strong> cedar, and the silken covering ought to<br />
hang down two feet on each side . This is,<br />
properly speaking, a Baldachin . (See Baldachin<br />
.)<br />
Canopy, Celestial. Ritualists seem divided<br />
in the use <strong>of</strong> the terms "Clouded Canopy<br />
" and "Celestial Canopy" in the First<br />
Degree. (For the former, see Canopy, Clouded,<br />
and Covering <strong>of</strong> the Lodge .) It would seem<br />
that the unclouded grandeur <strong>of</strong> . the heavens<br />
should not be without advocates .<br />
Sir John Lubbock gives the following description<br />
<strong>of</strong> the heavens filled with stars in<br />
connection with the latest discoveries : "Like<br />
the sand <strong>of</strong> the sea, the stars <strong>of</strong> heaven are<br />
used as a symbol <strong>of</strong> numbers . We now know<br />
that our earth is but a fraction <strong>of</strong> one part <strong>of</strong>,<br />
at least 75,000,000 worlds .- But this is not all .<br />
In addition to the luminous heavenly bodies,<br />
we cannot doubt there are countless others<br />
invisible to us from their great distance,<br />
smaller size, or feebler light ; indeed, we know<br />
that there are many dark bodies which now<br />
emit no light, or comparatively little . Thus<br />
the floor <strong>of</strong> heaven is not only `thick inlaid<br />
with patines <strong>of</strong> bright gold,' but studded also<br />
with extinct stars, once probably as brilliant<br />
as our own sun ."<br />
Canopy, Clouded . <strong>The</strong> clouded canopy,<br />
or starry-decked heaven, is a symbol <strong>of</strong> the<br />
First Degree, and is <strong>of</strong> such important significance<br />
that Lenning calls it a "fundamental<br />
symbol <strong>of</strong> <strong>Freemasonry</strong> ." In the lectures <strong>of</strong><br />
the York Rite, the clouded canopy is described<br />
as the covering <strong>of</strong> the Lodge, teaching<br />
us, as Krause says, "that the primitive Lodge<br />
is confined within no shut up building, but<br />
that it is universal, and reaches to heaven,<br />
and especially teaching that in every clime<br />
under heaven <strong>Freemasonry</strong> has its seat ."<br />
And Gadicke says, "Every Freemason knows<br />
that by the clouded canopy we mean the<br />
heavens, and that it teaches how widely extended<br />
is our sphere <strong>of</strong> usefulness . <strong>The</strong>re is<br />
no portion <strong>of</strong> the inhabited world in which<br />
our labor cannot be carried forward, as there<br />
is no portion <strong>of</strong> the globe without its clouded<br />
canopy." Hence, then, the German interpretation<br />
<strong>of</strong> the symbol is that it denotes the universality<br />
<strong>of</strong> <strong>Freemasonry</strong>, an interpretation<br />
that does not precisely accord with the English<br />
and American systems, in which the doctrine<br />
<strong>of</strong> universality is symbolized by the form<br />
and extent <strong>of</strong> the Lodge . <strong>The</strong> clouded canopy<br />
as the covering <strong>of</strong> the Lodge seems rather to<br />
teach the doctrine <strong>of</strong> aspiration for a higher<br />
sphere ; it is thus defined in this work under<br />
the head <strong>of</strong> Covering <strong>of</strong> the Lodge, which see.<br />
Canzler, Carl Christian . A librarian <strong>of</strong><br />
Dresden, born September 30, 1733, died October<br />
16, 1786 . He was an earnest, learned<br />
Freemason, who published in a literary journal,<br />
conducted by himself and A . G . Meissner at<br />
Leipsic, in 1783-85, under the title <strong>of</strong> Fur<br />
altere Litteratur and neuere Lecture, many<br />
interesting articles on the subject <strong>of</strong> <strong>Freemasonry</strong><br />
.<br />
Cape-Stone, or, as it would more correctly<br />
be called, the cope-stone (but the<br />
former word has been consecrated to us by<br />
universal <strong>Masonic</strong> usage), is the topmost<br />
stone <strong>of</strong> a building . To bring it forth, therefore,<br />
and to place it in its destined position,<br />
is significative that the building is completed,<br />
which event is celebrated, even by the Operative<br />
Masons <strong>of</strong> the present day, with great<br />
signs <strong>of</strong> rejoicing . Flags are hoisted on the<br />
top <strong>of</strong> every edifice by the builders engaged in<br />
its construction, as soon as they have reached<br />
the topmost post, and thus finished their<br />
labors . This is the "celebration <strong>of</strong> the capestone"-the<br />
celebration <strong>of</strong> the completion <strong>of</strong><br />
the building-when tools are laid aside, and<br />
rest and refreshment succeed, for a time,<br />
labor . This is the event in the history <strong>of</strong> the<br />
Temple which is commemorated in the degree<br />
<strong>of</strong> Most Excellent Master, the sixth in the<br />
American Rite . <strong>The</strong> day set apart for the<br />
celebration <strong>of</strong> the cape-stone <strong>of</strong> the Temple is the<br />
day devoted to rejoicing and thanksgiving for<br />
the completion <strong>of</strong> that glorious structure .<br />
Hence there seems to be an impropriety in the<br />
ordinary use <strong>of</strong> the Mark Master's keystone<br />
in the ritual <strong>of</strong> the Most Excellent Master .<br />
That keystone was deposited in silence and<br />
secrecy ; while the cape-stone, as the legend<br />
and ceremonies tell us, was placed in its position<br />
in the presence <strong>of</strong> all the Craft .<br />
Capitular Degrees . <strong>The</strong> degrees conferred<br />
under the charter <strong>of</strong> an American Royal<br />
Arch Chapter, which are Mark Master, Past<br />
Master, Most Excellent Master, and Royal<br />
Arch Mason . <strong>The</strong> capitular degrees are almost<br />
altogether founded on and composed <strong>of</strong><br />
a series <strong>of</strong> events in <strong>Masonic</strong> history. Each<br />
<strong>of</strong> them has attached to it some tradition or<br />
legend which it is the design <strong>of</strong> the degree to<br />
illustrate, and the memory <strong>of</strong> which is preserved<br />
in its ceremonies and instructions .<br />
Most <strong>of</strong> these legends are <strong>of</strong> symbolic signification<br />
. But this is their interior sense . In<br />
their outward and ostensible meaning, they<br />
appear before us simply as legends . To retain<br />
these legends in the memory <strong>of</strong> Masons appears<br />
to have been the primary design in the<br />
establishment <strong>of</strong> the higher degrees ; and as<br />
the information intended to be communicated<br />
in these degrees is <strong>of</strong> an historical character,<br />
there can <strong>of</strong> course be but little room for<br />
symbols or for symbolic instruction ; the pr<strong>of</strong>use<br />
use <strong>of</strong> which would rather tend to an<br />
injury than to a benefit, by complicating the<br />
purposes <strong>of</strong> the ritual and confusing the mind<br />
<strong>of</strong> the aspirant . <strong>The</strong>se remarks refer exclusively<br />
to the Mark and Most Excellent Master's<br />
Degree <strong>of</strong> the American Rite, but are not<br />
so applicable to the Royal Arch, which is
CAPITULAR<br />
CAPTIVITY 133<br />
eminently symbolic. <strong>The</strong> legends <strong>of</strong> the second<br />
Temple, and the lost word, the peculiar<br />
legends <strong>of</strong> that degree, are among the most<br />
prominent symbols <strong>of</strong> the <strong>Masonic</strong> system .<br />
Capitular Masonry . <strong>The</strong> Masonry conferred<br />
in a Royal Arch Chapter <strong>of</strong> the York<br />
and American Rites. <strong>The</strong>re are Chapters in<br />
the Ancient and Accepted, Scottish, and in the<br />
French and other Rites ; but the Masonry<br />
therein conferred is not called capitular .<br />
Capitular Statistics . See Statistics <strong>of</strong><br />
Capitular Masonry .<br />
Capripede Ratter et Lucifuge . A burlesque<br />
dining degree, mentioned in the collection<br />
<strong>of</strong> Fustier . (Thory, Acta Latomorum,<br />
i ., 298.)<br />
Captain-General . <strong>The</strong> third <strong>of</strong>ficer in a<br />
Commandery <strong>of</strong> Knights Templar . He presides<br />
over the Commandery in the absence <strong>of</strong><br />
his superiors, and is one <strong>of</strong> its representatives<br />
in the <strong>Grand</strong> Commandery . His duties are<br />
to see that the council chamber and asylum<br />
are duly prepared for the business <strong>of</strong> the meetings,<br />
and to communicate all orders issued by<br />
the <strong>Grand</strong> Council. His station is on the left<br />
<strong>of</strong> the <strong>Grand</strong> Commander, and his jewel is a<br />
level surmounted by a cock . (See Cock .)<br />
Captain <strong>of</strong> the Guard . <strong>The</strong> sixth <strong>of</strong>ficer<br />
in a Council <strong>of</strong> Royal and Select Masters . In<br />
the latter degree he is said to represent Azariah,<br />
the son <strong>of</strong> Nathan, who had command <strong>of</strong><br />
the <strong>of</strong>ficers <strong>of</strong> the king's household . (1 Kings<br />
iv . 5 .) His duties correspond in some measure<br />
with those <strong>of</strong> a Senior Deacon in the primary<br />
degrees . His post is, therefore, on the right <strong>of</strong><br />
the throne, and his jewel is a trowel and battleax<br />
within a triangle .<br />
Captain <strong>of</strong> the Host. <strong>The</strong> fourth <strong>of</strong>ficer<br />
in, a Royal Arch Chapter . He represents the<br />
general or leader <strong>of</strong> the Jewish troops who returned<br />
from Babylon, and who was called<br />
"Sar el hatzaba," and was equivalent to a<br />
modern general. <strong>The</strong> word Host in the title<br />
means army. He sits on the right <strong>of</strong> the<br />
Council in front, and wears a white robe and<br />
cap or helmet, with a red sash, and is armed<br />
with a sword . His jewel is a triangular plate,<br />
on which an armed soldier is engraved .<br />
Captivity. <strong>The</strong> Jews reckoned their national<br />
captivities as four :-the Babylonian,<br />
Medean, Grecian, and Roman . <strong>The</strong> present<br />
article will refer only to the first, when there<br />
was a forcible deportation <strong>of</strong> the inhabitants<br />
<strong>of</strong> Jerusalem by Nebuzaradan, the general <strong>of</strong><br />
King Nebuchadnezzar, and their detention at<br />
Babylon until the reign <strong>of</strong> Cyrus, which alone<br />
is connected with the history <strong>of</strong> Masonry, and<br />
is commemorated in the Royal Arch Degree .<br />
Between that portion <strong>of</strong> the ritual <strong>of</strong> the<br />
Royal Arch which refers to the destruction <strong>of</strong><br />
the first Temple, and that subsequent part<br />
which symbolizes the building <strong>of</strong> the second,<br />
there is an interregnum (if we may be allowed<br />
the term) in the ceremonial <strong>of</strong> the degree,<br />
which must be considered as a long interval<br />
in history, the filling up <strong>of</strong> which, like the<br />
interval between the acts <strong>of</strong> a play, must be<br />
left to the imagination <strong>of</strong> the spectator .<br />
This interval represents the time passed in<br />
the captivity <strong>of</strong> the Jews at Babylon . That<br />
captivity lasted for seventy years-from the<br />
reign <strong>of</strong> Nebuchadnezzar until that <strong>of</strong> Cyrus<br />
-although but fifty-two <strong>of</strong> these years are<br />
commemorated in the Royal Arch Degree .<br />
This event took place in the year 588 n .e . It<br />
was not, however, the beginning <strong>of</strong> the "seventy<br />
years' captivity," which had been foretold<br />
by the prophet Jeremiah, which commenced<br />
eighteen years before . <strong>The</strong> captives<br />
were conducted to Babylon . What was the<br />
exact number removed we have no means <strong>of</strong><br />
ascertaining. We are led to believe, from certain<br />
passages <strong>of</strong> Scripture, that the deportation<br />
was not complete. Calmet says that<br />
Nebuchadnezzar carried away only the principal<br />
inhabitants, the warriors and artisans <strong>of</strong><br />
every kind, and that he left the husbandmen,<br />
the laborers, and, in general, the poorer classes,<br />
that constituted the great body <strong>of</strong> the people .<br />
Among the prisoners <strong>of</strong> distinction, Josephus<br />
mentions the high priest, Seraiah, and Zephaniah,<br />
the priest that was next to him, with<br />
the three rulers that guarded the Temple, the<br />
eunuch who was over the armed men, seven<br />
friends <strong>of</strong> Zedekiah, his scribe, and sixty other<br />
rulers . Zedekiah, the king, had attempted to<br />
escape previous to the termination <strong>of</strong> the siege,<br />
but being pursued, was captured and carried<br />
to Riblah, the headquarters <strong>of</strong> Nebuchadnezzar,<br />
where, having first been compelled to<br />
behold the slaughter <strong>of</strong> his children, his eyes<br />
were then put out, and he was conducted in<br />
chains to Babylon .<br />
A <strong>Masonic</strong> tradition informs us that the<br />
captive Jews were bound by their conquerors<br />
with triangular chains, and that this was done<br />
by the Chaldeans as an additional insult, because<br />
the Jewish Masons were known to esteem<br />
the triangle as an emblem <strong>of</strong> the sacred<br />
name <strong>of</strong> God, and must have considered its<br />
appropriation to the form <strong>of</strong> their fetters as a<br />
desecration <strong>of</strong> the Tetragrammaton .<br />
Notwithstanding the ignominious mode <strong>of</strong><br />
their conveyance from Jerusalem and the vindictiveness<br />
displayed by their conqueror 'in<br />
the destruction <strong>of</strong> their city and Temple, they<br />
do not appear, on their arrival at Babylon, to<br />
have been subjected to any <strong>of</strong> the extreme<br />
rigors <strong>of</strong> slavery . <strong>The</strong>y were distributed into<br />
various parts <strong>of</strong> the empire, some remaining in<br />
the city, while others were sent into the provinces.<br />
<strong>The</strong> latter probably devoted themselves<br />
to agricultural pursuits, while the former were<br />
engaged in commerce or in the labors <strong>of</strong> architecture<br />
. Smith says that the captives were<br />
treated not as slaves but as colonists . <strong>The</strong>y<br />
were permitted to retain their personal property,<br />
and even to purchase lands and erect<br />
houses . <strong>The</strong>ir civil and religious government<br />
was not utterly destroyed, for they kept up a<br />
regular succession <strong>of</strong> kings and high priests,<br />
one <strong>of</strong> each <strong>of</strong> whom returned with them, as<br />
will be seen hereafter, on their restoration .<br />
Some <strong>of</strong> the principal captives were advanced<br />
to <strong>of</strong>fices <strong>of</strong> dignity and power in the royal<br />
palace, and were permitted to share in the<br />
councils <strong>of</strong> state . <strong>The</strong>ir prophets, Daniel and<br />
Ezekiel, with their associates, preserved
134 CAPUCHIN<br />
CARDINAL<br />
among their countrymen the pure doctrines<br />
<strong>of</strong> their religion . Although they had neither<br />
place nor time <strong>of</strong> national gathering, nor temple,<br />
and therefore <strong>of</strong>fered no sacrifices, yet<br />
they observed the Mosaic laws with respect<br />
to the rite <strong>of</strong> circumcision . <strong>The</strong>y preserved<br />
their tables <strong>of</strong> genealogy and the true succession<br />
to the throne <strong>of</strong> David. <strong>The</strong> rightful<br />
heir being called the Head <strong>of</strong> the Captivity,<br />
Jehoiachin, who was the first king <strong>of</strong> Judea<br />
carried captive to Babylon, was succeeded by<br />
his son Shealtiel, and he by his son Zerubbabel,<br />
who was the Head <strong>of</strong> the Captivity, or<br />
nominal prince <strong>of</strong> Judea at the close <strong>of</strong> the<br />
captivity .. <strong>The</strong> due succession <strong>of</strong> the highpriesthood<br />
was also preserved, for Jehosadek,<br />
who was the high priest carried by Nebuchadnezzar<br />
to Babylon, where he died during the<br />
captivity, was succeeded by his eldest son,<br />
Joshua . <strong>The</strong> Jewish captivity terminated in<br />
the first year <strong>of</strong> the reign <strong>of</strong> Cyrus, B .c. 536.<br />
Cyrus, from his conversations with Daniel<br />
and the other Jewish captives <strong>of</strong> learning and<br />
piety, as well as from his perusal <strong>of</strong> their sacred<br />
books, more especially the prophecies <strong>of</strong><br />
Isaiah, had become imbued with a knowledge<br />
<strong>of</strong> true religion, and hence had even publicly<br />
announced to his subjects his belief in the God<br />
"which the nation <strong>of</strong> the Israelites worshipped<br />
." He was consequently impressed<br />
with an earnest desire to fulfil the prophetic<br />
declarations <strong>of</strong> which he was the subject, and<br />
to rebuild the Temple <strong>of</strong> Jerusalem . Cyrus<br />
therefore issued a decree by which the Jews<br />
were permitted to return to their country .<br />
According to Milman, 42,360 besides servants<br />
availed themselves <strong>of</strong> this permission, and returned<br />
to Jerusalem under Zerubbabel their<br />
prince and Joshua their high priest, and thus<br />
ended the first or Babylonian captivity, the<br />
only one which has any connection with the<br />
legends <strong>of</strong> <strong>Freemasonry</strong> as commemorated in<br />
the Royal Arch Degree .<br />
Capuchin. One <strong>of</strong> the monks <strong>of</strong> the Order<br />
<strong>of</strong> St . Francis . <strong>The</strong>y went barefooted, were<br />
long-bearded, and wore a gown or cloak <strong>of</strong><br />
dark color made like a woman's garment with<br />
a hood .<br />
Carauslus . A Roman emperor, who assumed<br />
the purple A.D. 287. Of him Preston<br />
gives the following account, which may or<br />
may not be deemed apocryphal, according to<br />
the taste and inclination <strong>of</strong> the reader : "By<br />
assuming the character <strong>of</strong> a Mason, he acquired<br />
the love and esteem <strong>of</strong> the most enlightened<br />
part <strong>of</strong> his subjects . He possessed<br />
real merit, encouraged learning and learned<br />
men, and improved the country in the civil<br />
arts . In order to establish an empire in Britain,<br />
he brought into his dominions the best<br />
workmen and artificers from all parts ; all <strong>of</strong><br />
whom, under his auspices, enjoyed peace and<br />
tranquillity . Among the first class <strong>of</strong> his<br />
favorites he enrolled the Masons : for their<br />
* So says the Talmud, but Smith (Diet. <strong>of</strong> the<br />
Bible) affirms that the assertion is unsupported<br />
by pro<strong>of</strong>. <strong>The</strong> <strong>Masonic</strong> legends conform to the<br />
Talmudic statement .<br />
tenets he pr<strong>of</strong>essed the highest veneration, and<br />
appointed Albanus, his steward, the princi al<br />
superintendent <strong>of</strong> their assemblies . Under s<br />
patronage, Lodges and conventions <strong>of</strong> the<br />
Fraternity were formed, and the rites <strong>of</strong> Mar<br />
sonry regularly practised . To enable the<br />
Masons to hold a general council, to establish<br />
their own government and correct errors<br />
among themselves, he granted to them a charter,<br />
and commanded Albanus to preside over<br />
them in person as <strong>Grand</strong> Master ." (Illustrations,<br />
ed. 1812, p. 142 .) Anderson also gives<br />
the legend <strong>of</strong> Carausius in the second edition<br />
<strong>of</strong> his Constitutions, and adds that "this is<br />
asserted by all-the old copies <strong>of</strong> the Constitutions,<br />
and the old' English Masons firmly<br />
believed it." (Constitutions, 1738, p . 57 .)<br />
But the fact is that Anderson himself does not<br />
mention the tradition in his first edition, published<br />
in 1723, nor is any reference to Carausius<br />
to be found in any <strong>of</strong> the old manuscripts<br />
now extant . <strong>The</strong> legend is, it is true, inserted<br />
in Krause's Manuscript ; but this document is<br />
<strong>of</strong> very little authority, having been, most<br />
probably, a production <strong>of</strong> the early part <strong>of</strong> the<br />
eighteenth century, and <strong>of</strong> a contemporary <strong>of</strong><br />
Anderson, written perhaps between 1723 and<br />
1738, which would account for the omission <strong>of</strong><br />
it in the first edition <strong>of</strong> the Book <strong>of</strong> Constitutions,<br />
and its insertion in the second. <strong>The</strong><br />
reader may hence determine for himself what<br />
authenticity is to be given to the Carausiun<br />
legend .<br />
Carbuncle. In Hebrew, I171~, baraketh,<br />
the third stone in the first row <strong>of</strong> the high<br />
priest's breastplate, according to the authorized<br />
version, but the first stone in the<br />
second row, according to the Septuagint .<br />
Braun, a writer on the sacerdotal vestments<br />
<strong>of</strong> the Hebrews (Amsterdam, 1680), supposes<br />
that the baraketh was a smaragdus or<br />
emerald, which view is sustained by Kalisch,<br />
and is in accordance with the Septuagint<br />
translation. <strong>The</strong> Talmudists derive baraketh<br />
from a word signifying " to shine with<br />
the brightness <strong>of</strong> fire," which would seem to<br />
indicate some stone <strong>of</strong> a coruscant color, and<br />
would apply to the bright green <strong>of</strong> the emerald<br />
as well as to the bright red <strong>of</strong> the carbuncle .<br />
<strong>The</strong> stone, whatever it was, was referred to<br />
the tribe <strong>of</strong> Judah . <strong>The</strong> carbuncle in Christian<br />
iconography signifies blood and suffering,<br />
and is symbolical <strong>of</strong> the Lord's passion. Five<br />
carbuncles placed on a cross symbolize the<br />
five wounds <strong>of</strong> Christ .<br />
Cardinal Points . <strong>The</strong> north, west, east,<br />
and south are so called from the Latin cardo,<br />
a hinge, because they are the principal points<br />
<strong>of</strong> the compass on which all the others hinge<br />
or hang . Each <strong>of</strong> them has a symbolic signification<br />
in Masonry, which will be found<br />
under their respective heads . Dr . Brinton,<br />
in an interesting Treatise on the Symbolism and<br />
Mythology <strong>of</strong> the Red Race <strong>of</strong> 'America, has a<br />
chapter on the sacred number four ; the only<br />
one, he says, that has any prominence in the<br />
religions <strong>of</strong> the red race, and which he traces<br />
to the four cardinal points. <strong>The</strong> reason, he<br />
declares, is to be "found in the adoration <strong>of</strong>
CARDINAL<br />
CASTING 135<br />
the cardinal points " ; and he attributes to this<br />
cause the prevalence <strong>of</strong> the cross as a symbol<br />
among the aborigines <strong>of</strong> America, the existence<br />
<strong>of</strong> which so surprised the Catholic missionaries<br />
that they "were in doubt whether to<br />
ascribe the fact to the pious labors <strong>of</strong> St .<br />
Thomas or the sacrilegious subtlety <strong>of</strong> Satan ."<br />
<strong>The</strong> arms <strong>of</strong> the cross referred to the cardinal<br />
points, and represented the four winds, the<br />
ringers <strong>of</strong> rain . <strong>The</strong> theory is an interesting<br />
one, and the author supports it with many ingenious<br />
illustrations . In the symbolism <strong>of</strong><br />
<strong>Freemasonry</strong> each <strong>of</strong> the cardinal points has a<br />
mystical meaning. <strong>The</strong> East represents Wisdom<br />
; the West, Strength ; the South, Beauty ;<br />
and the North, Darkness .<br />
Cardinal Virtues . <strong>The</strong> preeminent or<br />
principal virtues on which all the others hinge<br />
or depend . <strong>The</strong>y are temperance, fortitude,<br />
prudence, and justice . <strong>The</strong>y are referred to in<br />
the ritual <strong>of</strong> the First Degree, and will be found<br />
in this work under their respective heads .<br />
Oliver says (Revelations <strong>of</strong> a Square, ch . i .)<br />
that in the eighteenth century the Masons<br />
delineated the symbols <strong>of</strong> the four cardinal<br />
virtues by an acute angle variously disposed .<br />
Thus, suppose you face the east, 'the angle<br />
symbolizing temperance will point to the<br />
south, > . It was called a Guttural. Fortitude<br />
was denoted by a saltire, or St . Andrew's<br />
Cross, X . This was the Pectoral . <strong>The</strong> symbol<br />
<strong>of</strong> prudence was an acute angle pointing<br />
toward the southeast, >, and was denominated<br />
a Manual ; and justice had its angle toward<br />
the north,
136 CATACOMB<br />
CATECHISM<br />
p . 61 .) From this law has arisen the universal<br />
usage <strong>of</strong> giving to the Master <strong>of</strong> the Lodge a<br />
casting vote in addition to his own when there<br />
is a tie . <strong>The</strong> custom is so universal, and has<br />
been so long practised, that, although I can<br />
find no specific law on the subject, the right<br />
may be considered as established by prescription<br />
. It may be remarked that the <strong>Masonic</strong><br />
usage is probably derived from the custom <strong>of</strong><br />
the London Livery Companies or Guilds, where<br />
the casting vote has always been given by the<br />
presiding <strong>of</strong>ficers in all cases <strong>of</strong> equality, a rule<br />
that has been recognized by Act <strong>of</strong> Parliament<br />
.<br />
Catacomb . A grotto for burial ; a sepulchral<br />
vault . A subterranean place for the<br />
burial <strong>of</strong> the dead, consisting <strong>of</strong> galleries or<br />
passages with recesses excavated at their<br />
sides for tombs . Later applied in the plural<br />
to all the subterranean cemeteries lying<br />
around Rome which, after having been long<br />
covered up and forgotten, were fortuitously<br />
discovered in 1578 . <strong>The</strong>y are found elsewhere,<br />
as, at Naples, at Syracuse, in Egypt, at Paris,<br />
etc . (See Oxford Dictionary for full definitions<br />
.)<br />
<strong>The</strong> term is chiefly applied to those lying<br />
about Rome, the principal ones lying along<br />
the Appian Way . <strong>The</strong> following engraving<br />
shows a small portion <strong>of</strong> the Northern section<br />
<strong>of</strong> the Catacomb <strong>of</strong> St . Calixtus.<br />
THE NORTHERN SECTION OF THE CATACOMB<br />
OF CALIXTUS<br />
<strong>The</strong>re seems to have been no plan for these<br />
excavations, for they shoot <strong>of</strong>f in the most<br />
unexpected directions,, forming such a labyrinth<br />
<strong>of</strong> connected passages that persons <strong>of</strong>ten<br />
have been lost for several days at a time, giving<br />
the monk attendants much trouble . <strong>The</strong>y<br />
are several miles in extent . Those about Rome<br />
are under the care <strong>of</strong> various monks <strong>of</strong> the<br />
church, and are a source <strong>of</strong> considerable revenue<br />
from tourists .<br />
<strong>The</strong>y are now entered by narrow passages<br />
and some (St . Calixtus) descend to considerable<br />
depth . Along the passages are small<br />
chambers at the sides for tombs, one above<br />
another, each <strong>of</strong> which generally closed by a<br />
slab <strong>of</strong> stone on which was placed the letters<br />
D . M . (Deo Maximo) or X . P ., the Greek<br />
letters for Christ . Tombs <strong>of</strong> saints bore inscriptions<br />
<strong>of</strong> identification .<br />
<strong>The</strong> passages are generally three or four feet<br />
wide and were at intervals along their course<br />
enlarged into chambers, usually square or<br />
rectangular, that were used for worship . One<br />
in St . Calixtus was an irregular semicircle and<br />
about 32 feet in diameter . In these chambers<br />
is usually found a stone bench or chair for the<br />
bishop or teacher. <strong>The</strong>y were ventilated and<br />
partially lighted by shafts that extended to<br />
the surface <strong>of</strong> the ground . Some frescoes were<br />
found on the walls.<br />
Many catacombs were destroyed and traces<br />
<strong>of</strong> them lost when the Goths, Lombards, and<br />
others besieged Rome at various times .<br />
<strong>The</strong> foregoing would not justify a place in a<br />
work <strong>of</strong> this character, were it not for the influence<br />
it sheds on the beginning <strong>of</strong> Christian<br />
architecture, as for three centuries Pagan<br />
Rome would not permit Christians to meet<br />
above ground .<br />
<strong>The</strong> Twenty-sixth Degree in the Ancient<br />
and Accepted Rite refers to catacombs .<br />
[E . E . C.]<br />
Catafalque . A temporary structure <strong>of</strong><br />
wood, appropriately decorated with funereal<br />
symbols and representing a tomb or cenotaph<br />
. It forms a part <strong>of</strong> the decorations <strong>of</strong> a<br />
Sorrow Lodge, and is also used in the ceremonies<br />
<strong>of</strong> the Third Degree in Lodges <strong>of</strong> the<br />
French Rite .<br />
Catch Questions . Questions not included<br />
in the Catechism, but adopted from an<br />
early period to try the pretensions <strong>of</strong> a stranger,<br />
such as this used by American Masons :<br />
"Where does the Master hang his hat? " and<br />
by the French, "Comment etes vous entry<br />
dans le Temple de Salomon? " Such as these<br />
are <strong>of</strong> course unsanctioned by authority . But<br />
Dr . Oliver, in an essay on this subject preliminary<br />
to the fourth volume <strong>of</strong> his Golden<br />
Remains, gives a long list <strong>of</strong> these "additional<br />
tests," which had been reduced to a kind <strong>of</strong><br />
system, and were practised by the English<br />
Masons <strong>of</strong> the eighteenth century. Among<br />
them were such as these : "What is the punishment<br />
<strong>of</strong> a rowan? " "What does this stone<br />
smell <strong>of</strong>? " "If a brother were lost, where would<br />
you look for him?" "How blows a Mason's<br />
wind? " and many others <strong>of</strong> the same kind . Of<br />
these tests or catch questions, Dr . Oliver says<br />
"that they were something like the conundrums<br />
<strong>of</strong> the present day-difficult <strong>of</strong> comprehension<br />
; admitting only <strong>of</strong> one answer, which<br />
appeared to have no direct correspondence<br />
with the question, and applicable only in consonance<br />
with the mysterious terms and symbols<br />
<strong>of</strong> the Institution ." Catch questions in<br />
this country, at least, seem to be getting out<br />
<strong>of</strong> use, and some <strong>of</strong> the most learned Masons<br />
at the present day would find it difficult to<br />
answer them .<br />
Catechism . From the earliest times the<br />
oral instructions <strong>of</strong> Masonry have been communicated<br />
in a catechetical form . Each degree<br />
has its peculiar catechism, the knowledge<br />
<strong>of</strong> which constitutes what is called a "bright<br />
Mason." <strong>The</strong> catechism, indeed, should be<br />
known to every Mason, for every aspirant<br />
should be thoroughly instructed in that <strong>of</strong> the<br />
degree to which he has attained before he is<br />
permitted to make further progress . <strong>The</strong> rule,<br />
however, is not rigidly observed ; and many<br />
Masons, unfortunately, are very ignorant <strong>of</strong>
CATECHUMEN<br />
CAVERN 137<br />
all but the rudimentary parts <strong>of</strong> their catechism,<br />
which they derive only from hearing<br />
portions <strong>of</strong> it communicated at the opening<br />
and closing <strong>of</strong> the Lodge .<br />
Catechumen. One who had attained the<br />
Second Degree <strong>of</strong> the Essenian or early Christian<br />
Mysteries and assumed the name <strong>of</strong><br />
Constans. <strong>The</strong>re were three degrees in the<br />
ceremonies, which, to a limited extent, resembled<br />
the Pagan services . Of the three classes,<br />
the first were Auditors, the second Catechumens,<br />
and the third the Faithful. <strong>The</strong> Auditors<br />
were novices, prepared by ceremonies<br />
and instruction to receive the dogmas <strong>of</strong><br />
Christianity. A portion <strong>of</strong> these dogmas was<br />
made known to the Catechumens, who, after<br />
particular purifications, received baptism, or<br />
the initiation <strong>of</strong> the theogenesis (Divine regeneration)<br />
; but in the grand mysteries <strong>of</strong> that<br />
religion-the incarnation, nativity, passion,<br />
and resurrection <strong>of</strong> Christ-none was initiated<br />
but the Faithful . <strong>The</strong> Mysteries were divided<br />
into two parts-the first, styled the Mass <strong>of</strong><br />
the Catechumens ; the second, the Mass <strong>of</strong><br />
the Faithful .<br />
Many beautiful ceremonies and much instruction<br />
touching these matters will be found<br />
in that most enticing degree called Prince <strong>of</strong><br />
Mercy, and known as the Twenty-sixth in the<br />
Scottish Rite services.<br />
Catenarian Arch. If a rope be suspended<br />
loosely by its two ends, the curve into which it<br />
falls is called a catenarian curve, and this<br />
inverted forms the catenarian arch, which is<br />
said to be the strongest <strong>of</strong> all arches. As the<br />
form <strong>of</strong> a symbolic Lodge is an oblong square,<br />
that <strong>of</strong> a Royal Arch Chapter, according to<br />
the English ritual, is a catenarian arch .<br />
Catharine II . Catharine the Great,<br />
Empress <strong>of</strong> Russia, in 1762, prohibited by an<br />
edict all <strong>Masonic</strong> meetings in her dominions .<br />
But subsequently better sentiments prevailed,<br />
and having learned the true character <strong>of</strong> the<br />
Institution, she not only revoked her order <strong>of</strong><br />
prohibition, but invited the Masons to reestablish<br />
their Lodges and to constitute new<br />
ones, and went so far in 1763 as to proclaim<br />
herself the Protectress <strong>of</strong> the Order and<br />
"Tutrice " <strong>of</strong> the Lodge <strong>of</strong> Clio, at Moscow .<br />
(Thory, ActaLatomorum, i ., 82 .) During the<br />
remainder <strong>of</strong> her reign <strong>Freemasonry</strong> was in a<br />
flourishing condition in Russia, and many <strong>of</strong><br />
the nobles organized Lodges in their palaces .<br />
But in 1794 her feelings changed and she<br />
became suspicious that the Lodges <strong>of</strong> Moscow<br />
were intriguing against the Court and the<br />
Ministers ; this idea, coupled with the horrors<br />
<strong>of</strong> the French Revolution and other crimes<br />
said to be due to secret societies, caused her<br />
to cease to protect the Order, and without any<br />
express prohibition emanatin from her, the<br />
Lodges ceased to work . (Ibid ., i ., 195 .)<br />
She died November 6 1796, and in 1797 her<br />
successor, Paul I ., forbade all secret societies<br />
in Russia.<br />
Caution. It was formerly the custom to<br />
bestow upon an Entered Apprentice, on his<br />
initiation, a new name, which was "caution ."<br />
<strong>The</strong> custom is now very generally discontin-<br />
ued, although the principle which it inculcated<br />
should never be forgotten.<br />
<strong>The</strong> Old Charges <strong>of</strong> 1723 impress upon a<br />
Mason the necessity, when in the presence <strong>of</strong><br />
strangers not Masons, to be "cautious in your<br />
words and carriage, that the most penetrating<br />
stranger shall not be able to discover or find<br />
out what is not proper to be intimated " ; as<br />
these Charges were particularly directed to<br />
Apprentices, who then constituted the great<br />
body <strong>of</strong> the Fraternity, it is evident that the<br />
" new name " gave rise to the Charge, or, more<br />
likely, that the Charge gave rise to the " new<br />
name."<br />
Cavern . In the Pagan mysteries <strong>of</strong> antiquity<br />
the initiations were <strong>of</strong>ten performed<br />
in caverns, <strong>of</strong> which a few, like the cave <strong>of</strong><br />
Elephants in India, still remain to indicate<br />
by their form and extent the character <strong>of</strong> the<br />
rites that were then performed . <strong>The</strong> cavern<br />
<strong>of</strong> Elephanta, which was the most gorgeous<br />
temple in the world, is one hundred and thirty<br />
feet square, and eighteen feet high . It is supported<br />
by four massive pillars, and its walls<br />
are covered with statues and carved symbolic<br />
decorations . <strong>The</strong> sacellum, or sacred place,<br />
which contained the phallic symbol, was in<br />
the western extremity, and accessible only to<br />
the initiated . <strong>The</strong> caverns <strong>of</strong> Salsette greatly<br />
exceeded in magnitude that <strong>of</strong> Elephanta,<br />
being three hundred in number, all adorned<br />
with symbolic figures, among which the phallic<br />
emblems were predominant, which were<br />
placed in the most secret caverns, accessible<br />
only by private entrances. In every cavern<br />
was a basin to contain the consecrated water <strong>of</strong><br />
ablution, on the surface <strong>of</strong> which floated the<br />
sacred lotus flower . All these caverns were<br />
places <strong>of</strong> initiation into the Hindu mysteries,<br />
and every arrangement was made for the performance<br />
<strong>of</strong> the most impressive ceremonies .<br />
Faber (Mys . Cab ., ii ., 257) says that "wherever<br />
the Cabiric Mysteries were practised,<br />
they were always in some manner or other<br />
connected with caverns " ; and he mentions,<br />
among other instances, the cave Zirinthus,<br />
within whose dark recesses the most mysterious<br />
Rites <strong>of</strong> the Samothracian Cabiri were<br />
performed .<br />
Maurice (Ind. Ant., iii ., 536) speaking <strong>of</strong><br />
the subterrranean passages <strong>of</strong> tine Temple <strong>of</strong><br />
Isis, in the island <strong>of</strong> Phile in the river Nile,<br />
says "it was in these gloomy caverns that the<br />
grand and mystic arcana <strong>of</strong> the goddess were<br />
unfolded to the adoring aspirant, while the<br />
solemn hymns <strong>of</strong> initiation resounded through<br />
the long extent <strong>of</strong> these stony recesses ."<br />
Many <strong>of</strong> the ancient oracles, as, for instance,<br />
that <strong>of</strong> Trophonius in Bceotia, were delivered<br />
in caves . Hence, the cave-subterranean,<br />
dark, and silent-was mingled in the ancient<br />
mind with the idea <strong>of</strong> mystery .<br />
In the ceremonies <strong>of</strong> Masonry, we find the<br />
cavern or vault in what is called the Cryptic<br />
Masonry <strong>of</strong> the American Rite, and also in the<br />
high degrees <strong>of</strong> the French and Scottish Rites,<br />
in which it is a symbol <strong>of</strong> the darkness <strong>of</strong> i<br />
norance and crime impenetrable to the<br />
<strong>of</strong> truth.<br />
' t
138 CEDARS<br />
CENSOR<br />
In reference to the practical purposes <strong>of</strong> the<br />
cavern, as recorded in the legend <strong>of</strong> these<br />
degrees, it may be mentioned that caverns,<br />
which abounded in Palestine in consequence<br />
<strong>of</strong> the geological structure <strong>of</strong> the country, are<br />
spoken <strong>of</strong> by Josephus as places <strong>of</strong> refuge for<br />
banditti ; and Mr. Phillott says, in Smith's<br />
Dictionary, that it was the caves which lie<br />
beneath and around so many <strong>of</strong> the Jewish<br />
cities that formed the last hiding-places <strong>of</strong> the<br />
Jewish leaders in the war with the Romans .<br />
Cedars <strong>of</strong> Lebanon . In Scriptural symbology,<br />
the cedar-tree, says Wemyss (Symb .<br />
Lang . Scrip.), was the symbol <strong>of</strong> eternity,<br />
because its substance never decays nor rots .<br />
Hence, the Ark <strong>of</strong> the Covenant was made <strong>of</strong><br />
cedar ; and those are said to utter things<br />
worthy <strong>of</strong> cedar who write that which no time<br />
ought to obliterate .<br />
<strong>The</strong> Cedars <strong>of</strong> Lebanon are frequently<br />
referred to in the legends <strong>of</strong> Masonry, especially<br />
in the higher degrees ; not, however, on<br />
account <strong>of</strong> any symbolical signification, but<br />
rather because <strong>of</strong> the use made <strong>of</strong> them by<br />
Solomon and Zerubbabel in the construction<br />
<strong>of</strong> their respective Temples . Mr . Phillott<br />
(Smith's Bible Diet .) thus describes the grove<br />
so celebrated in Scriptural and <strong>Masonic</strong> his-<br />
<strong>The</strong> grove <strong>of</strong> trees known as the Cedars<br />
<strong>of</strong> Lebanon consists <strong>of</strong> about four hundred<br />
trees, standing quite alone in a depression <strong>of</strong><br />
the mountain with no trees near, about six<br />
thousand four hundred feet above the sea,<br />
and three thousand below the summit . About<br />
eleven or twelve are very large and old, twentyfive<br />
large, fifty <strong>of</strong> middle size, and more than<br />
three hundred younger and smaller ones .<br />
<strong>The</strong> older trees have each several trunks and<br />
spread themselves widely round, but most <strong>of</strong><br />
the others are <strong>of</strong> cone-like form, and do not<br />
send out wide lateral branches . In 1550,<br />
there were twenty-eight old trees, in 1739,<br />
Pococke counted fifteen, but the number <strong>of</strong><br />
trunks makes the operation <strong>of</strong> counting uncertain.<br />
<strong>The</strong>y are regarded with much reverence<br />
by the native inhabitants as living records<br />
<strong>of</strong> Solomon's power, and the Maronite<br />
patriarch was formerly accustomed to celebrate<br />
there the festival <strong>of</strong> the Transfiguration<br />
at an altar <strong>of</strong> rough stones ."<br />
Celebration . <strong>The</strong> Third Degree <strong>of</strong> Fessler's<br />
Rite . (See Fessler, Rite <strong>of</strong>.)<br />
Celestial Alphabet . See Alphabet, Angels'<br />
.<br />
Celtic Mysteries . See Druidical Mysteries<br />
.<br />
Celts . <strong>The</strong> early inhabitants <strong>of</strong> Italy,<br />
Gaul, Spain, and Britain . <strong>The</strong>y are supposed<br />
to have left Asia during one <strong>of</strong> the<br />
Aryan emigrations, and, having traveled in a<br />
westerly direction, to have spread over these<br />
countries <strong>of</strong> Europe . <strong>The</strong> Celtic Mysteries<br />
or the Sacred Rites which they instituted are<br />
known as Druidical Mysteries, which see .<br />
Cement. <strong>The</strong> cement which in Operative<br />
Masonry is used to unite the various parts <strong>of</strong><br />
a building into one strong and durable mass, is<br />
borrowed by Speculative Masonry as a sym-<br />
bol to denote that brotherly love which binds<br />
the Masons <strong>of</strong> all countries in one common<br />
brotherhood . As this brotherhood is recognized<br />
as being perfected among Master<br />
Masons only, the symbol is very appropriately<br />
referred to the Third Degree .<br />
Cemeteries, <strong>Masonic</strong> . <strong>The</strong> desire to<br />
select some suitable spot wherein to deposit<br />
the remains <strong>of</strong> our departed kindred and<br />
friends seems almost innate in the human<br />
breast. <strong>The</strong> stranger's field was bought with<br />
the accursed bribe <strong>of</strong> betrayal and treason, and<br />
there is an abhorrence to depositing our loved<br />
ones in places whose archetype was so desecrated<br />
by its purchase-money . <strong>The</strong> churchyard,<br />
to the man <strong>of</strong> sentiment, is as sacred as<br />
the church itself . <strong>The</strong> cemetery bears a hallowed<br />
character, and we adorn its graves with<br />
vernal flowers or with evergreens, to show that<br />
the dead, though away from our presence<br />
visibly, still live and bloom in our memories .<br />
<strong>The</strong> oldest <strong>of</strong> all the histories that time has<br />
saved to us contains an affecting story <strong>of</strong> this<br />
reverence <strong>of</strong> the living for the dead, when it<br />
tells us how Abraham, when Sarah, his beloved<br />
wife, had died in a strange land, reluctant<br />
to bury her among strangers, purchased<br />
from the sons <strong>of</strong> Heth the cave <strong>of</strong> Machpelah<br />
for a burial-place for his people .<br />
It is not, then, surprising that Masons,<br />
actuated by this spirit, should have been<br />
desirous to consecrate certain spots as restingplaces<br />
for themselves and for the strange<br />
Brethren who should die among them . A<br />
writer in the London Freemason's Magazine<br />
for 1858 complained that there was not in<br />
England a <strong>Masonic</strong> cemetery, nor portion <strong>of</strong><br />
an established cemetery especially dedicated<br />
to the interment <strong>of</strong> the Brethren <strong>of</strong> the Craft .<br />
This neglect cannot be charged against the<br />
Masons <strong>of</strong> America, for there is scarcely a<br />
city or town <strong>of</strong> considerable size in which the<br />
Masons have not purchased and appropriated<br />
a suitable spot as a cemetery to be exclusively<br />
devoted to the use <strong>of</strong> the Fraternity . <strong>The</strong>se<br />
cemeteries are <strong>of</strong>ten, and should always be,<br />
dedicated with impressive ceremonies ; and it<br />
is to be regretted that our rituals have provided<br />
no sanctioned form <strong>of</strong> service for these occasions<br />
.<br />
Censer. A small vessel <strong>of</strong> metal fitted to<br />
receive burning coals from the altar, and on<br />
which the incense for burning was sprinkled<br />
by the priest in the Temple . Among the furniture<br />
<strong>of</strong> a Royal Arch Chapter is to be found<br />
the censer, which is placed upon the altar <strong>of</strong><br />
incense within the sanctuary, as a symbol <strong>of</strong><br />
the pure thoughts and grateful feelings which,<br />
in so holy a place, should be <strong>of</strong>fered up as a<br />
fitting sacrifice to the great I AM . In a similar<br />
symbolic sense, the censer, under the name <strong>of</strong><br />
the "pot <strong>of</strong> incense," is found among the emblems<br />
<strong>of</strong> the Third Degree. (See Pot <strong>of</strong> Incense<br />
.) <strong>The</strong> censer also constitutes a part <strong>of</strong><br />
the Lodge furniture in many <strong>of</strong> the high degrees<br />
.<br />
Censor . Gadicke says he is not an <strong>of</strong>ficer<br />
but is now and then introduced into some <strong>of</strong><br />
the Lodges <strong>of</strong> Germany . He is commonly
CENSURE<br />
CERTIFICATE 139<br />
found where the Lodge has its own private<br />
house, in which, on certain days, mixed assemblies<br />
are held <strong>of</strong> Freemasons and their<br />
families and friends. Of those assemblies the<br />
Censor has the superintendence .<br />
Censure . In <strong>Masonic</strong> law, the mildest<br />
form <strong>of</strong> punishment that can be inflicted, and<br />
may be defined to be a formal expression <strong>of</strong><br />
disapprobation, without other result than the<br />
effect produced upon the feelings <strong>of</strong> him who<br />
is censured . It is adopted by a resolution <strong>of</strong><br />
the Lodge on a motion made at a regular communication<br />
; it requires only a bare majority<br />
<strong>of</strong> votes, for its passage does not affect the<br />
<strong>Masonic</strong> standing <strong>of</strong> the person censured, and<br />
may be revoked at any subsequent regular<br />
communication .<br />
Centaine, Order <strong>of</strong>. A mystical society<br />
<strong>of</strong> the last century which admitted females .<br />
It was organized at Bordeaux, in 1735 . (Thory,<br />
Acta Latomorum, i ., 298 .)<br />
Centennial. That which happens every<br />
hundred years. <strong>Masonic</strong> bodies that have<br />
lasted for that period very generally celebrate<br />
the occasion by a commemorative festival .<br />
On the 4th <strong>of</strong> November, 1852, almost all <strong>of</strong><br />
the Lodges <strong>of</strong> the United States celebrated the<br />
centennial anniversary <strong>of</strong> the initiation <strong>of</strong><br />
George Washington as a Freemason .<br />
Centralists . A society which existed in<br />
Europe from 1770 to 1780. It made use <strong>of</strong><br />
<strong>Masonic</strong> forms at its meetings simply to conceal<br />
its secrets . Lenning calls it an alchemical<br />
association, but says that it had religious and<br />
political tendencies . Gadicke thinks that its<br />
object was to propagate Jesuitism .<br />
Central Point. See Point within a<br />
Circle.<br />
Center, Opening on the. In the English<br />
ritual, a Master Mason's Lodge is said to be<br />
opened on the center, because the Brethren<br />
present, being all Master Masons, are equally<br />
near and equally distant from that imaginary<br />
central point which among Masons constitutes<br />
perfection . Neither <strong>of</strong> the preliminary<br />
degrees can assert the same conditions, because<br />
the Lodge <strong>of</strong> an Entered Apprentice<br />
may contain all the three classes, and that <strong>of</strong> a<br />
Fellow-Craft may include some Master Masons<br />
; and therefore the doctrine <strong>of</strong> perfect<br />
equality is not carried out in either. An attempt<br />
was made, but without success, in the<br />
Trestle Board, published under the sanction <strong>of</strong><br />
the Baltimore <strong>Masonic</strong> Convention, to introduce<br />
the custom into the American Lodges .<br />
Cephas . A word which in the Syriac signifies<br />
a rock or stone, and is the name which<br />
was bestowed by Christ upon Simon, when<br />
he said to him, "Thou art a rock," which the<br />
Greeks rendered by n€-rpos, and the Latins<br />
by Petrus, both words meaning "a rock." It<br />
is used in the degree <strong>of</strong> Royal Master, and<br />
there alludes to the Stone <strong>of</strong> Foundation, which<br />
see .<br />
Ceremonies. <strong>The</strong> outer garments which<br />
cover and adorn <strong>Freemasonry</strong> as clothing does<br />
the human body. Although ceremonies give<br />
neither life nor truth to doctrines or principles,<br />
yet they have an admirable influence, since by<br />
their use certain things are made to acquire a<br />
sacred character which they would not otherwise<br />
have had ; and hence, Lord Coke has<br />
most wisely said that "prudent antiquity<br />
did, for more solemnity and better memory<br />
and observation <strong>of</strong> that which is to be done,<br />
express substances under ceremonies ."<br />
Ceremonies, Master <strong>of</strong>. See Master <strong>of</strong><br />
Ceremonies .<br />
Ceres . Among the Romans, the goddess<br />
<strong>of</strong> agriculture ; but among the more poetic<br />
Greeks she was worshiped under the name <strong>of</strong><br />
Demeter, as the symbol <strong>of</strong> the prolific earth .<br />
To her is attributed the institution <strong>of</strong> the<br />
Eleusinian Mysteries in Greece, the most popular<br />
<strong>of</strong> all the ancient initiations .<br />
Ceridwen. <strong>The</strong> Isis <strong>of</strong> the Druids .<br />
Cerneau, Joseph . A French jeweler,<br />
born at Villeblerin, in 1763, who in the be inning<br />
<strong>of</strong> the nineteenth century remove to<br />
the City <strong>of</strong> New York, where in 1807 he established<br />
a spurious body under the title <strong>of</strong><br />
"Sovereign <strong>Grand</strong> Consistory <strong>of</strong> the United<br />
States <strong>of</strong> America, its Territories and Dependencies<br />
." This <strong>Masonic</strong> charlatan, who<br />
claimed the right to organize bodies <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite, was<br />
expelled and his pretensions denounced, in<br />
1813, by the legal Supreme Council sitting at<br />
Charleston, South Carolina. Cerneau and his<br />
adherents gave much trouble in the Scottish<br />
Rite for many years, and the bodies which he<br />
had formed were not entirely dissolved until<br />
long after the establishment <strong>of</strong> a legal Supreme<br />
Council for the Northern Jurisdiction .<br />
Certificate . A diploma issued by a <strong>Grand</strong><br />
Lodge or by a subordinate Lodge under its<br />
authority, testifying that the holder there<strong>of</strong><br />
is a true and trusty Brother, and recommending<br />
him to the hospitality <strong>of</strong> the Fraternity<br />
abroad . <strong>The</strong> character <strong>of</strong> this instrument<br />
has sometimes been much misunderstood.<br />
It is by no means intended to act<br />
as a voucher for the bearer, nor can it be<br />
allowed to supersede the necessity <strong>of</strong> a strict<br />
examination . A stranger, however, having<br />
been tried and proved by a more unerring<br />
standard, his certificate then properly comes in<br />
as an auxiliary testimonial, and will be permitted<br />
to afford good evidence <strong>of</strong> his correct<br />
standing in his Lodge at home ; for no body <strong>of</strong><br />
Masons, true to the principles <strong>of</strong> their Order,<br />
would grant such an instrument to an unworthy<br />
Brother, or to one who, they feared,<br />
might make an improper use <strong>of</strong> it . But though<br />
the presence <strong>of</strong> a <strong>Grand</strong> Lodge certificate<br />
be in general required as collateral evidence<br />
<strong>of</strong> worthiness to visit, or receive aid, its accidental<br />
absence, which may arise in various<br />
ways, as from fire, captivity, or shipwreck,<br />
should not debar a strange Brother from the<br />
rights guaranteed to him by our Institution,<br />
provided he can <strong>of</strong>fer other evidence <strong>of</strong> his<br />
good character . <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> New<br />
York has, upon this subject, taken the proper<br />
stand in the following regulation : "That no<br />
Mason be admitted to any subordinate Lodge<br />
under the jurisdiction <strong>of</strong> this <strong>Grand</strong> Lodge, or<br />
receive the charities <strong>of</strong> any Lodge, unless he
140 CHAILLOU<br />
CHALDEAN<br />
shall, on such application, exhibit a <strong>Grand</strong><br />
Lodge certificate, duly attested by the proper<br />
authorities, except he is known to the Lodge to<br />
be a worthy brother."<br />
<strong>The</strong> certificate system has been warmly discussed<br />
by the <strong>Grand</strong> Lodges <strong>of</strong> the United<br />
States, and considerable opposition to it has<br />
been made by some <strong>of</strong> them on the ground<br />
that it is an innovation . If it is an innovation,<br />
it certainly is not one <strong>of</strong> the present day,<br />
as we may learn from the Regulations made in<br />
General Assembly <strong>of</strong> the Masons <strong>of</strong> En gland,<br />
on St . John the Evangelist's day, 1663, during<br />
the <strong>Grand</strong> Mastership <strong>of</strong> the Earl <strong>of</strong> St .<br />
Albans, one <strong>of</strong> which reads as follows :<br />
"That no person hereafter who shall be<br />
accepted a Freemason shall be admitted into<br />
any Lodge or Assembly, until he has brought<br />
a certificate <strong>of</strong> the time and place <strong>of</strong> his acceptation<br />
from the Lodge that accepted him,<br />
unto the Master <strong>of</strong> that limit or division where<br />
such Lodge is kept ." (Constitutions, 1738, p .<br />
101 .)<br />
ChaWou de Joinville. He played an<br />
important part in the <strong>Freemasonry</strong> <strong>of</strong> France<br />
about the middle <strong>of</strong> the last century, especially<br />
during the schisms which at that time<br />
existed in the <strong>Grand</strong> Lodge . In 1761, he was<br />
an active member <strong>of</strong> the Council <strong>of</strong> Emperors<br />
<strong>of</strong> the East and West, or Rite <strong>of</strong> Perfection,<br />
which had been established in 1758 .<br />
Under the title <strong>of</strong> "Substitute General <strong>of</strong> the<br />
Order, Ven . Master <strong>of</strong> the First Lodge in<br />
France, called St . Anthony's, Chief <strong>of</strong> the<br />
Eminent Degrees, Commander, and Sublime<br />
Prince <strong>of</strong> the Royal Secret, etc ., etc ., etc .,"<br />
he signed the Patent <strong>of</strong> Stephen Morin, authorizing<br />
him to extend the Royal Order in<br />
America, which was the first step that subsequently<br />
led to the establishment <strong>of</strong> the Ancient<br />
and Accepted Rite in the United States .<br />
In 1762, the Prince <strong>of</strong> Clermont, <strong>Grand</strong> Master<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> France, removed<br />
the dancing-master Lacorne, whom he had<br />
previously appointed his Substitute General,<br />
and who had become distasteful to the respectable<br />
members <strong>of</strong> the <strong>Grand</strong> Lodge, and<br />
put Chaillou de Joinville in his place. This<br />
action created a schism in the <strong>Grand</strong> Lodge,<br />
during which De Joinville ap pears to have<br />
acted with considerable energy, but eventually<br />
he became almost as notorious as his predecessor,<br />
by issuing irregular charters and de putations<br />
. On the death <strong>of</strong> the Prince <strong>of</strong> Clermont,<br />
in 1771, the Lacornists regained much <strong>of</strong><br />
their influence, and De Joinville appears<br />
quietly to have passed away from the field <strong>of</strong><br />
French Masonry and <strong>Masonic</strong> intrigues .<br />
Chain, Mystic . To form the mystic chain<br />
is for the Brethren to make a circle, holding<br />
each other by the hands, as in surrounding a<br />
grave, etc . Each Brother crosses his arms in<br />
front <strong>of</strong> his body, so as to give his right hand<br />
to his left-hand neighbor, and his left hand to<br />
his right-hand neighbor . <strong>The</strong> French call it<br />
chaine d'union . It is a symbol <strong>of</strong> the close connection<br />
<strong>of</strong> all Masons in one common brotherhood<br />
.<br />
Chain <strong>of</strong> Flowers. In French Masonry,<br />
when a Lodge celebrates the day <strong>of</strong> its foundation,<br />
or the semicentennial membership <strong>of</strong><br />
one <strong>of</strong> the Brethren, or at the initiation <strong>of</strong> a<br />
louveteau (q . v .) the room is decorated with<br />
wreaths <strong>of</strong> flowers called "chaine de fleurs ."<br />
Chain <strong>of</strong> Union . See Chain, Mystic .<br />
Chain, Triangular. One <strong>of</strong> the legends<br />
<strong>of</strong> <strong>Freemasonry</strong> tells us that when the Jewish<br />
Masons were carried as captives from Jerusalem<br />
to Babylon by Nebuchadnezzar they<br />
were bound by triangular chains, which was<br />
intended as an additional insult, because to<br />
them the triangle, or delta, was a symbol <strong>of</strong><br />
the Deity, to be used only on sacred occasions .<br />
<strong>The</strong> legend is <strong>of</strong> course apocryphal, and is<br />
worth nothing except as a legendary symbol .<br />
Chair. A technical term signifying the<br />
<strong>of</strong>fice <strong>of</strong> Master <strong>of</strong> a Lodge . Thus "he is eligible<br />
to the chair " is equivalent to "he is eligible<br />
to the <strong>of</strong>fice <strong>of</strong> Master ." <strong>The</strong> word is<br />
ap lied in the same sense to the presiding<br />
<strong>of</strong>ficer in other <strong>Masonic</strong> bodies .<br />
Chairman. <strong>The</strong> presiding <strong>of</strong>ficer <strong>of</strong> a<br />
meeting or committee . In all committees <strong>of</strong> a<br />
Lodge, the Worshipful Master, if he chooses to<br />
attend, is ex-<strong>of</strong>ficio chairman ; as is the <strong>Grand</strong><br />
Master <strong>of</strong> any meeting <strong>of</strong> the Craft when he is<br />
present .<br />
Chair, Master in the . <strong>The</strong> German<br />
Masons call the Worshipful Master "der<br />
Meister im Stuhl," or the Master in the<br />
Chair.<br />
Chair, Oriental . <strong>The</strong> seat or <strong>of</strong>fice <strong>of</strong> the<br />
Master <strong>of</strong> a Lodge is thus called-sometimes,<br />
more fully, the "Oriental Chair <strong>of</strong> King Solomon<br />
."<br />
Chair, Passing the . <strong>The</strong> ceremony <strong>of</strong><br />
inducting the Master-elect <strong>of</strong> a Lodge into his<br />
<strong>of</strong>fice is called "passing the chair ." He who<br />
has once presided over a Lodge as its Master<br />
is said to have "passed the chair," hence the<br />
title "Past Master ."<br />
Chaldea. A large tract <strong>of</strong> country, lying<br />
in a nearly northwest and southeast direction<br />
for a distance <strong>of</strong> four hundred miles along the<br />
course <strong>of</strong> the rivers Euphrates and Tigris,<br />
with an average width <strong>of</strong> one hundred miles .<br />
<strong>The</strong> kingdom <strong>of</strong> Chaldea, <strong>of</strong> which Babylon<br />
was the chief city, is celebrated in <strong>Masonic</strong><br />
history as the place where the Jewish captives<br />
were conducted after the destruction <strong>of</strong> Jerusalem<br />
. At that time Nebuchadnezzar was the<br />
king. His successors during the captivity,<br />
were Evilmerodach, N'eriglissar, Labosordacus<br />
and Belshazzar. In the seventeenth year ol<br />
his reign, the city <strong>of</strong> Babylon was taken and<br />
the Chaldean kin gdom subverted by Cyrus,<br />
King <strong>of</strong> Persia, who terminated the captivity<br />
<strong>of</strong> the Jews, and restored them to their native<br />
countr y<br />
Chaldean Cylinder . <strong>The</strong> cylinder so<br />
recently discovered by Mr . Rassam in the<br />
course <strong>of</strong> his excavations in Babylonia, which<br />
has greatly attracted the attention <strong>of</strong> the London<br />
Society <strong>of</strong> Biblical Archeology, is one <strong>of</strong> the<br />
most remarkable yet made known, by reason<br />
<strong>of</strong> the lig ht it throws upon the ancient chronology<br />
<strong>of</strong> the Chaldean Empire . It dates from<br />
the time <strong>of</strong> Nabonides, and records, among
CHALDEANS<br />
CHAPEAU 141<br />
various things, that this sovereign, digging<br />
under the foundations <strong>of</strong> the Temple <strong>of</strong> the<br />
Sun-god at Sippara, forty-five years after the<br />
death <strong>of</strong> King Nebuchadnezzar, came upon a<br />
cylinder <strong>of</strong> Naramsin, the son <strong>of</strong> Nargon,<br />
which no one had seen for "3200 years ." This<br />
gives as the date <strong>of</strong> the ancient sovereign<br />
named 3750 B.c . This, and the fact pointed<br />
out by Pr<strong>of</strong> . Oppert, that there was in those<br />
early days already "lively intercourse between<br />
Chaldea and Egypt," will have to be taken<br />
into account by future Bible critics . This<br />
destroys the conception <strong>of</strong> Abraham, the<br />
founder <strong>of</strong> the Jews, as a wanderer or nomad,<br />
and establishes the existence <strong>of</strong> two highly<br />
civilized, as well as cultured, empires in Eg ypt<br />
and Chaldea more than 5,500 years ago ; that<br />
the highroad between them lay direct through<br />
Southern Palestine, and that Abraham was a<br />
native <strong>of</strong> the one great empire and an honored<br />
visitor in the other. Thus has been opened up<br />
a new field for investigation in the matter <strong>of</strong><br />
Akkad and Akkadian civilization .<br />
Chaldeans or Chaldees . <strong>The</strong> ancient-<br />
Diodorus Siculus says the "most ancient "-<br />
inhabitants <strong>of</strong> Babylonia . <strong>The</strong>re was among<br />
them, as among the Egyptians, a true priestly<br />
caste, which was both exclusive and hereditary ;<br />
for although not every Chaldean was a priest,<br />
yet no man could be a priest among them unless<br />
he were a Chaldean. "At Babylon,"<br />
says Dr . Smith (Anc . Hist . <strong>of</strong> the East, p .<br />
398), "they were in all respects the ruling<br />
order in the body politic, uniting in themselves<br />
the characters <strong>of</strong> the English sacerdotal and<br />
military classes . <strong>The</strong>y filled all the highest<br />
<strong>of</strong>fices <strong>of</strong> state under the king, who himself<br />
belonged to the order ." <strong>The</strong> Chaldean priests<br />
were famous for their astronomical science, the<br />
study <strong>of</strong> which was particularly favored by<br />
the clear atmosphere and the cloudless skies<br />
<strong>of</strong> their country, and to which they were probably<br />
urged by their national worship <strong>of</strong> the<br />
sun and the heavenly hosts. Diodorus Siculus<br />
says that they passed their whole lives in meditating<br />
questions <strong>of</strong> philosophy, and acquired<br />
a great reputation for their astrology . <strong>The</strong>y<br />
were addicted especiall y to the art <strong>of</strong> divination,<br />
and framed predictions <strong>of</strong> the future .<br />
<strong>The</strong>y sought to avert evil and to insure good<br />
by purifications, sacrifices, and enchantments .<br />
<strong>The</strong>y were versed in the arts <strong>of</strong> prophesying<br />
and explaining dreams and prodigies . All this<br />
learning among the Chaldeans was a family<br />
tradition ; the son inheriting the pr<strong>of</strong>ession<br />
and the knowledge <strong>of</strong> the priesthood from his<br />
father and transmitting it to his descendants .<br />
<strong>The</strong> dhaldeans were settled throughout the<br />
whole country, but there were some special<br />
cities, such as Borsippa, Ur, Sippera, and<br />
Babylon, where they had regular colleges .<br />
<strong>The</strong> reputation <strong>of</strong> the Chaldeans for prophetic<br />
and magical knowledge was so great, that<br />
astrologers, and conjurers in general, were<br />
styled Babylonians and Chaldeans, just as the<br />
wandering fortune-tellers <strong>of</strong> modern times are<br />
called Egyptians or gipsies, and Ars Chald¢orum<br />
was the name given to all occult sciences.<br />
Chalice. A cup used in religious rites. It<br />
forms a part <strong>of</strong> the furniture <strong>of</strong> a Commandery<br />
<strong>of</strong> Knights Templar, and <strong>of</strong> some <strong>of</strong> the higher<br />
degrees <strong>of</strong> the French and Scottish Rites. It<br />
should be made either <strong>of</strong> silver or <strong>of</strong> gilt metal .<br />
<strong>The</strong> stem <strong>of</strong> the chalice should be about four<br />
inches high and the diameter from three to<br />
six.<br />
Chalk, Charcoal, and Clay . By these<br />
three substances are beautifully symbolized<br />
the three qualifications for the servitude <strong>of</strong> an<br />
Entered Apprentice-freedom, fervency, and<br />
zeal. Chalk is the freest <strong>of</strong> all substances, because<br />
the slightest touch leaves a trace behind .<br />
Charcoal, the most fervent, because to it,<br />
when ignited, the most obdurate metals yield ;<br />
and clay, the most zealous, because it is constantly<br />
employed in man's service, and is as<br />
constantly reminding us that from it we all<br />
came, and to it we must all return . In the<br />
earlier lectures <strong>of</strong> the last century, the symbols,<br />
with the same interpretation, were given<br />
as "Chalk, Charcoal, and Earthen Pan ."<br />
Chamber, Middle . See Middle Chamber .<br />
Chamber <strong>of</strong> Reflection . In the French<br />
and Scottish Rites, a small room adjoining the<br />
Lodge, in which, preparatory to initiation the<br />
candiate is enclosed for the purpose o? indulging<br />
in those serious meditations which its<br />
somber appearance and the gloomy emblems<br />
with which it is furnished are calculated to<br />
produce . It is also used in some <strong>of</strong> the high<br />
degrees for a similar purpose. Its employment<br />
is very appropriate, for, as Gadicke well observes,<br />
"It is only in solitude that we can<br />
deeply reflect upon our present or future<br />
undertakings, and blackness darkness, or<br />
solitariness, is ever a symbol <strong>of</strong> death . A<br />
man who has undertaken a thing after mature<br />
reflection seldom turns back."<br />
Chancellor . An <strong>of</strong>ficer in a Council <strong>of</strong><br />
Companions <strong>of</strong> the Red Cross, corresponding<br />
in some respects to the Senior Warden <strong>of</strong> a<br />
Symbolic Lodge .<br />
Chancellor, <strong>Grand</strong> . An <strong>of</strong>ficer in the<br />
Supreme Councils and <strong>Grand</strong> Consistories <strong>of</strong><br />
the Ancient and Accepted Scottish Rite,<br />
whose duties are somewhat similar to those<br />
<strong>of</strong> a Corresponding Secretary .<br />
Chaos . A confused and shapeless mass,<br />
such as is supposed to have existed before God<br />
reduced creation into order . It is a <strong>Masonic</strong><br />
symbol <strong>of</strong> the ignorance and intellectual<br />
darkness from which man is rescued by the<br />
light and truth <strong>of</strong> Masonry . Hence, ordo ab<br />
chao, or, "order out <strong>of</strong> chaos," is one <strong>of</strong> the<br />
mottoes <strong>of</strong> the Institution .<br />
Chaos Disentangled . One <strong>of</strong> the names<br />
formerly given to the Twenty-eighth Degree<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite, or<br />
Knight <strong>of</strong> the Sun . It is likewise found in the<br />
collection <strong>of</strong> M . Pyron . Discreet and Wise<br />
Chaos are the Forty-ninth and Fiftieth degrees<br />
<strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Chapeau . <strong>The</strong> cocked hat worn in this<br />
country by Knights Templar. <strong>The</strong> regulations<br />
<strong>of</strong> the <strong>Grand</strong> Encampment <strong>of</strong> the United<br />
States, in 1862, prescribe that it shall be "the<br />
military chapeau, trimmed with black binding,
142 CHAPEL<br />
CHARACTERISTICS<br />
one white and two black plumes, and appropriate<br />
cross on the left side ."<br />
Chapel. <strong>The</strong> closets and anterooms so<br />
necessary and convenient to a Lodge for various<br />
purposes are dignified by German Masons<br />
with the title <strong>of</strong> "Capellen," or chapels .<br />
Chapel, Mary's (or the Lodge <strong>of</strong> Edinburgh)<br />
. <strong>The</strong> oldest Lodge in Edinburgh,<br />
Scotland, whose minutes extend as far back as<br />
the year 1599 . This long stood as the oldest<br />
minute, but in 1912 one was found <strong>of</strong> Aitchison's-Haven<br />
Lodge dated 1598 . (See Aitchison's-Haven.)<br />
<strong>The</strong>y show that John Boswell,<br />
Esq ., <strong>of</strong> Auchinleck, was present in the<br />
Lodge in the year 1600, and that the Hon .<br />
Robert Moray, Quartermaster-General <strong>of</strong> the<br />
Army <strong>of</strong> Scotland, was created a Master<br />
Mason in 1641 at Newcastle by some members<br />
<strong>of</strong> the Lodge <strong>of</strong> Edinburgh who were<br />
present there with the Scotch Army . <strong>The</strong>se<br />
facts show that at that early period persons<br />
who were not Operative Masons by pr<strong>of</strong>ession<br />
were admitted into the Order . <strong>The</strong> Lodge <strong>of</strong><br />
Edinburgh (Mary's Chapel) is No . 1 on the<br />
roll <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Scotland ; the date<br />
<strong>of</strong> its formation is unknown, and at one time it<br />
stood first on the roll, but in 1807 the Mother<br />
Kilwinning Lodge was placed before it as No.<br />
0. It met at one time in a chapel dedicated<br />
to the Virgin Mary ; hence comes the second<br />
part <strong>of</strong> its name . Its history was published in<br />
1873 by D. M . Lyon . [E . L . H .]<br />
Chapiter . <strong>The</strong> uppermost part <strong>of</strong> a column,<br />
pillar, or pilaster, serving as the head or<br />
crowning, and placed immediately over the<br />
shaft and under the entablature . <strong>The</strong> pillars<br />
which stood in front <strong>of</strong> the porch <strong>of</strong> King<br />
Solomon's Temple were adorned with chapiters<br />
<strong>of</strong> a peculiar construction, which are<br />
largely referred to, and their symbolism explained,<br />
in the Fellow-Craft's Degree. (See<br />
Pillars <strong>of</strong> the Porch .)<br />
Chaplain . <strong>The</strong> <strong>of</strong>fice <strong>of</strong> Chaplain <strong>of</strong> a<br />
Lodge is one which is not recognized in the<br />
ritual <strong>of</strong> the United States <strong>of</strong> America, although<br />
<strong>of</strong>ten conferred by courtesy . <strong>The</strong> Master<br />
<strong>of</strong> a Lodge in general performs the duties<br />
<strong>of</strong> a Chaplain .<br />
Chaplain, <strong>Grand</strong> . An <strong>of</strong>fice <strong>of</strong> very modern<br />
date in a <strong>Grand</strong> Lodge . It was first instituted<br />
on the 1st <strong>of</strong> May, 1775, on the occasion<br />
<strong>of</strong> the laying <strong>of</strong> the foundation <strong>of</strong> the<br />
Freemasons' Hall in London . It is stated in<br />
the English Constitutions <strong>of</strong> 1784 (p . 314)<br />
that the <strong>of</strong>fice "which had been discontinued<br />
for several years, was this day revived," but<br />
there is no record <strong>of</strong> any appointment to it<br />
before the date given . This <strong>of</strong>fice is now universally<br />
recognized by the <strong>Grand</strong> Lodges <strong>of</strong><br />
America. His duties are confined to <strong>of</strong>fering<br />
up rayer at the communications <strong>of</strong> the <strong>Grand</strong><br />
Loge, and conducting its devotional exercises<br />
on public occasions .<br />
Chapter. In early times the meetings <strong>of</strong><br />
Masons were called not only Lodges, but<br />
Chapters and Congregations . Thus, the statute<br />
enacted in the third year <strong>of</strong> the rei gn <strong>of</strong><br />
Henry VI ., <strong>of</strong> England, A.D. 1425, declares<br />
that "Masons shall not confederate in Chapi-<br />
ters and Congregations ." <strong>The</strong> word is now<br />
exclusively appropriated to designate the<br />
bodies in which degrees higher than the symbolic<br />
are conferred . Thus there are Chapters<br />
<strong>of</strong> Royal Arch Masons in the York and American<br />
Rites and Chapters <strong>of</strong> Rose Croix Masons<br />
in the Ancient and Accepted .<br />
Chapter, General <strong>Grand</strong> . See General<br />
<strong>Grand</strong> Chapter .<br />
Chapter, <strong>Grand</strong> . See <strong>Grand</strong> Chapter.<br />
Chapter Mason. A colloquialism denoting<br />
a Royal Arch Mason .<br />
Chapter Masonry . A colloquialism intended<br />
to denote the degrees conferred in a<br />
Royal Arch Chapter .<br />
Chapter <strong>of</strong> R. Arch Masons, An Old.<br />
<strong>The</strong>re is in Boston, Mass ., a Chapter <strong>of</strong> Royal<br />
Arch Masons which was holden in St . Andrew's<br />
Lodge and formed about the year<br />
1769. (See Royal Arch Masons, Massachusetts<br />
; also, Pennsylvania .)<br />
Chapter, Rose Croix . See Rose Croix,<br />
Prince <strong>of</strong> .<br />
Chapter, Royal Arch . A convocation<br />
<strong>of</strong> Royal Arch Masons is called a Chapter .<br />
In Great Britain, Royal Arch Masonry is connected<br />
with and practically under the same<br />
government as the <strong>Grand</strong> Lodge ; but in<br />
America the jurisdictions are separate . In<br />
America a Chapter <strong>of</strong> Royal Arch Masons is<br />
empowered to give the preparatory degrees <strong>of</strong><br />
Mark, Past, and Most Excellent Master ;<br />
although, <strong>of</strong> course, the Chapter, when meeting<br />
in either <strong>of</strong> these degrees, is called a Lodge .<br />
In some Chapters the degrees <strong>of</strong> Royal and<br />
Select Master are also given as preparatory<br />
degrees ; but in most <strong>of</strong> the States, the control<br />
<strong>of</strong> these is conferred upon separate bodies,<br />
called "Councils <strong>of</strong> Royal and Select Masters ."<br />
<strong>The</strong> presiding <strong>of</strong>ficers <strong>of</strong> a Chapter are the<br />
High Priest, King, and Scribe, who are, respectively,<br />
representatives <strong>of</strong> Joshua, Zerubbabel,<br />
Haggai, and son <strong>of</strong> Josedech. In the<br />
English Chapters, these <strong>of</strong>ficers are generally<br />
styled either by the founders' names, as above,<br />
or as First, Second, and Third Principals . In<br />
the Chapters <strong>of</strong> Ireland the order <strong>of</strong> the <strong>of</strong>ficers<br />
is King, High Priest, and Chief Scribe . Chapters<br />
<strong>of</strong> Royal Arch Masons in America are<br />
primarily under the jurisdiction <strong>of</strong> State<br />
<strong>Grand</strong> Chapters, as Lodges are under <strong>Grand</strong><br />
Lodges ; and secondly, under the General<br />
<strong>Grand</strong> Chapter <strong>of</strong> the United States, whose<br />
meetings are held triennially, and which exercises<br />
a general supervision over this branch<br />
<strong>of</strong> the Order throughout the Union . (See<br />
Royal Arch Degree .)<br />
Chapters, Irish . See Irish Chapters.<br />
Characteristic Name. See Order Name .<br />
Characteristics . <strong>The</strong> prefix to signatures<br />
<strong>of</strong> brethren <strong>of</strong> the A . A . Scottish Rite is as follows<br />
: To that <strong>of</strong> the Sovereign <strong>Grand</strong> Commander,<br />
the triple cross crosslet, as in (1), in<br />
red ink . To that <strong>of</strong> an Inspector-General<br />
other than a Commander (2), in red ink . To<br />
that <strong>of</strong> a Brother <strong>of</strong> the Royal Secret,<br />
Thirty-second Degree (3), in red ink . In the<br />
Northern Jurisdiction <strong>of</strong> the U . S ., a Rose<br />
Croix Knight will suffix a triangle our-
CHARCOAL<br />
CHARITY 143<br />
mounted by a cross in red ink, as in (4) .<br />
In all cases, it is usual to place the degree<br />
rank in a triangle after the name .<br />
1 2 3 4<br />
Charcoal. See Chalk, Charcoal, and Clay .<br />
Charge. So called from the "Old Charges,"<br />
because like them, it contains an epitome <strong>of</strong><br />
duty. i t is the admonition which is given by<br />
the presiding <strong>of</strong>ficer, at the close <strong>of</strong> the ceremon<br />
y <strong>of</strong> initiation, to the candidate, and<br />
which the latter receives standing, as a token<br />
<strong>of</strong> respect . <strong>The</strong>re is a charge for each degree,<br />
which is to be found in all the monitors and<br />
manuals from Preston onward .<br />
Charges, Old . <strong>The</strong> Masons' Constitutions<br />
are old records, containing a history,<br />
very <strong>of</strong>ten somewhat apocryphal, <strong>of</strong> the origin<br />
and progress <strong>of</strong> Masonry, and regulations for<br />
the government <strong>of</strong> the Craft . <strong>The</strong>se regulations<br />
are called Charges, and are generally<br />
the same in substance, although they differ in<br />
number, in the different documents . <strong>The</strong>se<br />
charges are divided into " Articles " and<br />
"Points" ; although it would be difficult to<br />
say in what the one section differs in character<br />
from the other, as each details the rules which<br />
should govern a Mason in his conduct toward<br />
his "lord," or employer, and to his<br />
brother workmen. <strong>The</strong> oldest <strong>of</strong> these charges<br />
is to be found in the York Constitutions (if<br />
they are authentic), and consists <strong>of</strong> Fifteen<br />
Articles and Fifteen Points . It was required<br />
by the Constitutions <strong>of</strong> the time <strong>of</strong> Edward<br />
III., "that, for the future, at the making or<br />
admission <strong>of</strong> a brother, the constitutions and<br />
charges should be read ." This regulation is<br />
still preserved in form, in modern Lodges, by<br />
the reading <strong>of</strong> the charge by the Master to<br />
a candidate at the close <strong>of</strong> the ceremony <strong>of</strong> his<br />
reception into a degree . (For a list <strong>of</strong> the<br />
Old Charges, see Manuscripts, Old .)<br />
Charges <strong>of</strong> 1722 . <strong>The</strong> Fraternity had<br />
long been in possession <strong>of</strong> many records, containing<br />
the ancient regulations <strong>of</strong> the Order ;<br />
when, in 1722, the Duke <strong>of</strong> Montague being<br />
<strong>Grand</strong> Master <strong>of</strong> England, the <strong>Grand</strong> Lodge<br />
finding fault with their antiquated arrangement<br />
it was directed that they should be collected'<br />
, and after being properly digested, be<br />
annexed to the Book <strong>of</strong> Constitutions, then in<br />
course <strong>of</strong> publication under the superintendence<br />
<strong>of</strong> Dr . James Anderson. This was accordingly<br />
done, and the document now well<br />
known under the title <strong>of</strong> <strong>The</strong> Old Charges <strong>of</strong> the<br />
Free and Accepted Masons, constitutes, by universal<br />
consent a part <strong>of</strong> the fundamental law<br />
<strong>of</strong> our Order . Yhe charges are divided into six<br />
general heads <strong>of</strong> duty, as follows : 1 . Concerning<br />
God and religion. 2 . Of the civil magistrate<br />
supreme and subordinate . 3 . Of Lodges.<br />
Masters Wardens, Fellows, and Apprentices<br />
. 5 . df the management <strong>of</strong> the Craft<br />
in working . 6 . Of behavior under different<br />
circumstances and in various conditions .<br />
<strong>The</strong>se charges contain succinct directions for<br />
the proper discharge <strong>of</strong> a Mason's duties, in<br />
whatever position he may be placed, and are<br />
as modern researches have shown, a collation<br />
<strong>of</strong> the charges contained in the Old Records<br />
and from them have been abridged, or by them<br />
suggested, all those well-known directions<br />
found in our monitors, which Masters are<br />
accustomed to read to candidates on their<br />
reception . (See Records, Old.)<br />
Charity. "Though I speak with the<br />
tongues <strong>of</strong> men and <strong>of</strong> angels, and have not<br />
charity, I am become as soundin g brass, or a<br />
tinkling cymbal . And though I have the gift<br />
<strong>of</strong> prophecy, and understand all mysteries and<br />
all knowledge ; and though I have all faith,<br />
so that I could remove mountains, and have<br />
not charity, I am nothing ." (1 Corinth . xiii .<br />
1, 2 .) 'Such was the language <strong>of</strong> an eminent<br />
apostle <strong>of</strong> the Christian church, and such is<br />
the sentiment that constitutes the cementing<br />
bond <strong>of</strong> <strong>Freemasonry</strong> . <strong>The</strong> apostle, in comparing<br />
it with faith and hope, calls it the<br />
greatest <strong>of</strong> the three, and hence in Masonry it<br />
is made the topmost round <strong>of</strong> its mystic ladder .<br />
We must not fall into the too common error<br />
that charity is only that sentiment <strong>of</strong> commiseration<br />
which leads us to assist the poor with<br />
pecuniary donations . Its <strong>Masonic</strong>, as well as its<br />
Christian application is more noble and more<br />
extensive. <strong>The</strong> word used by the apostle is,<br />
in the original, kyd r l, or love, a word denoting<br />
that kindly state <strong>of</strong> mind which renders a person<br />
full <strong>of</strong> good-will and affectionate regard<br />
toward others . John Wesley expressed his<br />
regret that the Greek had not been correctly<br />
translated as love instead <strong>of</strong> charity, so that the<br />
apostolic triad <strong>of</strong> virtues would have been,<br />
not "faith hope, and charity," but "faith,<br />
hope and 'ove . '<strong>The</strong>n would we have understood<br />
the comparison made by St . Paul, when<br />
he said, "Though I bestow all my goods to<br />
feed the poor, and though I give my body to<br />
be burned, and have not love, it pr<strong>of</strong>iteth me<br />
nothing ." Guided by this sentiment, the true<br />
Mason will "suffer long and be kind." He will<br />
be slow to anger and easy to forgive . He will<br />
stay his falling brother by gentle admonition,<br />
and warn him with kindness <strong>of</strong> approaching<br />
danger. He will not op en his ear to his slanderers,<br />
and will close his lips against all reproach.<br />
His faults and his follies will be<br />
locked in his breast, and the prayer for mercy<br />
will ascend to Jehovah for his brother's sins .<br />
Nor will these sentiments <strong>of</strong> benevolence be<br />
confined to those who are bound to him by<br />
ties <strong>of</strong> kindred or worldly friendship alone ;<br />
but, extending them throughout the globe, he<br />
will love and cherish all who sit beneath the<br />
broad canopy <strong>of</strong> our universal Lodge . For it<br />
is the boast <strong>of</strong> our Institution, that a Mason,<br />
destitute and worthy, may find in every clime<br />
a brother, and in every land a home .<br />
Charity, Committee on . See Committee<br />
<strong>of</strong> Charity .<br />
Charity Fund . Many Lodges and <strong>Grand</strong><br />
Lodges have a fund esp ecially appropriated to<br />
charitable purposes, which is not used for thg
144 CHARLATAN<br />
CHARTERED<br />
disbursement <strong>of</strong> the current expenses, but<br />
which is appropriated to the relief <strong>of</strong> indigent<br />
brethren, their widows, and orphans . <strong>The</strong><br />
charity fund <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Pennsylvania,<br />
which was bequeathed to it by Stephen<br />
Girard, and which is the largest in America,<br />
considerably exceeds fifty thousand dollars .<br />
Charlatan. A charlatan is a babbling<br />
mountebank, who imposes on the populace<br />
by large pretensions and high-sounding words .<br />
A charlatan in Masonry is one who seeks by<br />
a display <strong>of</strong> pompous ceremonial, and <strong>of</strong>ten<br />
by claims to supernatural powers, to pervert<br />
the Institution <strong>of</strong> Masonry to the acquisition<br />
<strong>of</strong> gain, or the gratification <strong>of</strong> a paltry ambition<br />
. Every man, says a distinguished writer,<br />
is a charlatan who extorts money by charging<br />
for sixpenny trash the amount that should only<br />
be paid for works <strong>of</strong> science, and that, too,<br />
under the plea <strong>of</strong> conveying knowledge that<br />
cannot otherwise be obtained . (Lond. Freem.<br />
Mag., 1844, p. 505 .) <strong>The</strong> eighteenth century<br />
presented many examples <strong>of</strong> these <strong>Masonic</strong><br />
charlatans, <strong>of</strong> whom by far the greatest was<br />
Cagliostro ; nor has the nineteenth century<br />
been entirely without them .<br />
Charlemagne . <strong>The</strong> great Charles, King<br />
<strong>of</strong> France, who ascended the throne in the<br />
year 768, is claimed by some <strong>Masonic</strong> writers<br />
as a patron <strong>of</strong> Masonry. This is perhaps<br />
because architecture flourished in France during<br />
his reign, and because he encouraged the<br />
arts by inviting the architects and traveling<br />
Freemasons, who were then principally confined<br />
to Italy, to visit France and engage<br />
in the construction <strong>of</strong> important edifices.<br />
<strong>The</strong> claim has been made that at his castle<br />
at Aix-la-Chapelle he set apart a room or<br />
rooms in which the seven liberal arts and sciences<br />
were taught . This comprised a liberal<br />
education for that period . [E . E. C .j<br />
Charles Martel . He was the founder<br />
<strong>of</strong> the Carlovingian dynasty, and governed<br />
France with supreme power from 720 to 741,<br />
under the title <strong>of</strong> Duke <strong>of</strong> the Franks, the<br />
nominal kings being only his puppets . He<br />
is claimed by the authors <strong>of</strong> the Old Records<br />
as one <strong>of</strong> the patrons <strong>of</strong> Masonry . Thus, the<br />
Lansdowne MS. says: "<strong>The</strong>re was one <strong>of</strong><br />
the Royall Line <strong>of</strong> France called Charles<br />
Marshall, and he was a man that loved well<br />
the said Craft and took upon him the Rules<br />
and Manners, and after that BY THE GRACE OF<br />
GOD he was elect to be the King <strong>of</strong> France,<br />
and when he was in his Estate he helped to<br />
make those Masons that were now, and sett<br />
them on Work and gave them Charges and<br />
Manners and good pay as he had learned <strong>of</strong><br />
other Masons, and confirmed them a Charter<br />
from yeare to yeare to hold their Assembly<br />
when they would, and cherished them right<br />
well, and thus came this Noble Craft into<br />
France and England."<br />
Rebold (Hist. Gen.) has accepted this legend<br />
as authentic, and says : "In 740, Charles<br />
Martel, who reigned in France under the title<br />
<strong>of</strong> Mayor <strong>of</strong> the Palace, at the request <strong>of</strong> the<br />
Anglo-Saxon kings, sent many workmen and<br />
Masters into England ."<br />
Charles I . and II. For their supposed<br />
connection with the origin <strong>of</strong> <strong>Freemasonry</strong>,<br />
see Stuart Masonry.<br />
Charles XIII. <strong>The</strong> Duke <strong>of</strong> Siidermanland<br />
was distinguished for his attachment to Masonry.<br />
In 1809 he ascended the throne <strong>of</strong><br />
Sweden under the title <strong>of</strong> Charles XIII . Having<br />
established the <strong>Masonic</strong> Order <strong>of</strong> Knighthood<br />
<strong>of</strong> that name, he abdicated in favor <strong>of</strong><br />
Charles John Bernadotte, but always remained<br />
an active and zealous member <strong>of</strong> the<br />
Order. <strong>The</strong>re is no king on record so distinguished<br />
for his attachment to <strong>Freemasonry</strong> as<br />
Charles XIII., <strong>of</strong> Sweden, and to him the<br />
Swedish Masons are in a great measure indebted<br />
for the high position that the Order<br />
has maintained during the present century in<br />
that country .<br />
Charles XIII., Order <strong>of</strong>. An order <strong>of</strong><br />
knighthood instituted in 1811 by Charles<br />
XIII ., King <strong>of</strong> Sweden, which was to be conferred<br />
only on the principal dignitaries <strong>of</strong> the<br />
<strong>Masonic</strong> Institution in his dominions. In the<br />
manifesto establishing the Order, the king<br />
says : "To give to this society (the' <strong>Masonic</strong>)<br />
a pro<strong>of</strong> <strong>of</strong> our gracious sentiments towards it,<br />
we will and ordain that its first dignitaries to<br />
the number which we may determine, shall in<br />
future be decorated with the most intimate<br />
pro<strong>of</strong> <strong>of</strong> our confidence, and which shall be<br />
for them a distinctive mark <strong>of</strong> the highest dignity<br />
." <strong>The</strong> number <strong>of</strong> Knights are twentyseven,<br />
all Masons, and the King <strong>of</strong> Sweden is<br />
the perpetual <strong>Grand</strong> Master . <strong>The</strong> color <strong>of</strong> the<br />
ribbon is red, and the jewel a maltese cross<br />
pendant from an imperial crown .<br />
Charleston. A city in the United States<br />
<strong>of</strong> America, and the metropolis <strong>of</strong> the State <strong>of</strong><br />
South Carolina. It was there that the first<br />
Supreme Council <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite was established in 1801, whence<br />
all other Supreme Councils have emanated<br />
directly or indirectly. Hence, it has assume<br />
the title <strong>of</strong> "Mother Council <strong>of</strong> the world."<br />
Its seat was removed in 1870 to the city <strong>of</strong><br />
Washington . (See Scottish Rite .)<br />
Charms, Magical . See Talisman.<br />
Chart . 1 . A map on which is delineated<br />
the emblems <strong>of</strong> a degree, to be used for the<br />
instruction <strong>of</strong> candidates, formerly called a<br />
carpet, which see . 2 . <strong>The</strong> title given by<br />
Jeremy L . Cross to his Hieroglyphic Monitor,<br />
which acquired on its first appearance in the<br />
Lodges <strong>of</strong> America a popularity that it has not<br />
yet entirely lost . ence the word chart is<br />
still sometimes used colloquially and improperly<br />
to designate any other <strong>Masonic</strong> manual<br />
<strong>of</strong> monitorial instruction .<br />
Charter. Often used for Warrant <strong>of</strong> Constitution,<br />
which see .<br />
Chartered Lodge. A Lodge working under<br />
the authority <strong>of</strong> a Charter or Warrant <strong>of</strong><br />
Constitution issued by a <strong>Grand</strong> Lodge as distinguished<br />
from a Lodge working under a<br />
dispensation issued by a <strong>Grand</strong> Master . Chartered<br />
Lodges only are entitled to representation<br />
in the <strong>Grand</strong> Lodge . <strong>The</strong>y alone can<br />
make by-laws, elect members, or have their<br />
<strong>of</strong>ficers installed . <strong>The</strong>y are the constituent
CHARTER<br />
CHERUBIM 145<br />
bodies <strong>of</strong> a jurisdiction, and by their representatives<br />
compose the <strong>Grand</strong> Lodge .<br />
Charter Member. A Mason whose name<br />
is attached to the petitiou upon which a Charter<br />
or Warrant <strong>of</strong> Constitution has been<br />
granted to a Lodge, Chapter, or other subordinate<br />
body.<br />
Charter <strong>of</strong> CologMe . See Cologne, Charter<br />
Of.<br />
Charter <strong>of</strong> WTansmission . See Transmission,<br />
Charter <strong>of</strong>.<br />
Chasidim . In Hebrew, C I-1`bM, meaning<br />
saints. T>; le name <strong>of</strong> a sect which existed in<br />
the time <strong>of</strong> the Maccabees, and which was<br />
organized for the purpose <strong>of</strong> opposing innovatioris<br />
upon the Jewish faith. <strong>The</strong>ir, essential<br />
principles were to observe all the ritual laws<br />
<strong>of</strong> purification, to meet frequently for devotion,<br />
to submit to acts <strong>of</strong> self-denial and mortification,<br />
to have all things in common, and<br />
sometimes to withdraw from society and to<br />
devote themselves to contemplation . Lawrie,<br />
who seeks to connect them with the <strong>Masonic</strong><br />
Institution as a continuation <strong>of</strong> the Masons <strong>of</strong><br />
the Solomonic era, describes them under the<br />
name <strong>of</strong> "Kasideans" as "a religious Fraternity,<br />
or an order <strong>of</strong> the KNIGHTS OF THE<br />
TEMPLE OF JERUSALEM, who bound themselves<br />
to adorn the porches <strong>of</strong> that magnificent<br />
structure, and to preserve it from injury and<br />
decay . This association was composed <strong>of</strong> the<br />
gr eatest men <strong>of</strong> Israel, who were distinguished<br />
Poor their charitable and peaceful dispositions,<br />
and always signalized themselves by their<br />
ardent zeal for the purity and preservation <strong>of</strong><br />
the Temple ." (History <strong>of</strong> <strong>Freemasonry</strong>, p .<br />
38.)<br />
Chastanler, Benedict .<br />
A French surgeon,<br />
who in the year 1767 introduced into<br />
England a modification <strong>of</strong> the Rite <strong>of</strong> Pernetty,<br />
in nine degrees, and established a<br />
Lodge in London under the name <strong>of</strong> the "Illuminated<br />
<strong>The</strong>osophists" ; which, however,<br />
according to Lenning, soon abandoned the<br />
<strong>Masonic</strong> forms, and was converted into a mere<br />
theosophic sect, intended to propagate the<br />
religious system <strong>of</strong> Swedenborg . Mr. White,<br />
in his Life <strong>of</strong> Emanuel Swedenborg (Lend .,<br />
1868, p . 683), gives an account <strong>of</strong> "<strong>The</strong> <strong>The</strong>osophical<br />
Society, instituted for the purpose<br />
<strong>of</strong> promoting the Heavenly Doctrines <strong>of</strong> the<br />
New Jerusalem by translating., printing, and<br />
publishing the theological writings <strong>of</strong> Emanuel<br />
Swedenborg ." This society was formed in<br />
1784, and met on Sundays and Thursdays at<br />
chambers in New Court, Middle Temple, for<br />
the discussion <strong>of</strong> Swedenborg's writings .<br />
Among the twenty-five persons mentioned by<br />
White as having either joined the society or<br />
sympathized with its object, we find the name<br />
<strong>of</strong> "Benedict Chastanier, French Surgeon, 62<br />
Tottenham Court ." <strong>The</strong> nine degrees <strong>of</strong> Chastanier's<br />
Rite <strong>of</strong> Illuminated <strong>The</strong>osophists are<br />
as follows : 1, 2, and 3, Symbolic degrees ; 4,<br />
5, 6, <strong>The</strong>osophic Apprentice, Fellow-Craft,<br />
and Master ; 7, Sublime Scottish Mason, or<br />
Celestial Jerusalem ; 8, Blue Brother ; and 9,<br />
Red Brother.<br />
Chastity . In the Regius or Halliwell MS .<br />
<strong>of</strong> the Constitutions <strong>of</strong> Masonry, wfltten not<br />
later than the latter part <strong>of</strong> the fourteenth<br />
century, the seventh point is in these words :<br />
"Thou schal not by thy maystres wyf ly .<br />
NY by thy felows yn no manner wyse,<br />
Lest the Craft wolde the despyse ;<br />
Ny by thy felows concubyne,<br />
No more thou woldest he dede by tbyne .'.'<br />
Again, in the Constitutions known as the<br />
Matthew Cooke MS., the date <strong>of</strong> which is<br />
about the latter part <strong>of</strong> the fifteenth century,<br />
the same regulation is enforced in these words :<br />
"<strong>The</strong> 7th Point . That he covet not the<br />
ne the daughter <strong>of</strong> his masters, nother <strong>of</strong><br />
fellows but if [unless] hit be in maryage ."<br />
So all through the Old Constitutions and<br />
Charges, we find this admonition to respect<br />
the chastity <strong>of</strong> our brethren's wives and daughters<br />
; an admonition which, it is scarcely necessary<br />
to say, is continued to this day.<br />
Chasuble . <strong>The</strong> outer dress which is worn<br />
by the priest at the altar service, and is an<br />
imitation <strong>of</strong> the old Roman toga . It is a circular<br />
cloth, which falls down over the body so<br />
as completely to cover it, with an aperture in<br />
the center for the head to pass through . It is<br />
used in the ceremonies <strong>of</strong> the Rose Croix Degree<br />
.<br />
Checkered Floor. See Mosaic Pavement<br />
.<br />
Chef-d'oeuvre. It was a custom among<br />
many <strong>of</strong> the guilds, and especially among the<br />
Compagnons du Devoir, who sprang up in the<br />
sixteenth century in France, on the decay <strong>of</strong><br />
<strong>Freemasonry</strong> in that kingdom, and as one <strong>of</strong><br />
its results, to require every Apprentice, before<br />
be could be admitted to the freedom <strong>of</strong><br />
the guild, to present a piece <strong>of</strong> finished work as<br />
a pro<strong>of</strong> <strong>of</strong> his skill in the art in which he had<br />
been instructed . <strong>The</strong> piece <strong>of</strong> work was called<br />
his chef-d'oeuvre, or masterpiece .<br />
Chereau, Antoine Gui liaume. A painter<br />
in Paris, who published, in 1806, two hermetico-philosophical<br />
brochures entitled Explication<br />
de la Pierre Cubique, and Explication<br />
de la Croix Philosophique ; or Explanations <strong>of</strong><br />
the Cubical Stone and <strong>of</strong> the Philosophical<br />
Cross. <strong>The</strong>se works are brief, but give much<br />
interesting information on the ritualism and<br />
symbolism <strong>of</strong> the high degrees. <strong>The</strong>y -<br />
have<br />
been republished by Tessier in his anuel<br />
General, without, however, any acknowledgment<br />
to the original author .<br />
Cherubim . <strong>The</strong> second order <strong>of</strong> the angelic<br />
hierarchy, the first being the seraphim .<br />
<strong>The</strong> two cherubim that overtopped the mercyseat<br />
or covering <strong>of</strong> the ark, in the holy <strong>of</strong> holies,<br />
were placed there by Moses, in obedience<br />
to the orders <strong>of</strong> God : "And thou shalt make<br />
two cherubims <strong>of</strong> gold, <strong>of</strong> beaten work shalt<br />
thou make them, in the two ends <strong>of</strong> the mercyseat.<br />
And the cherubims, shall stretch forth<br />
their wings on high, covering the mercy-seat<br />
with their wings, and their faces shall look one<br />
to another ; towards the mercy-seat shall the<br />
faces <strong>of</strong> the cherubims be." (Exod . xxv. 18,<br />
20.) It was between these cherubim that the<br />
Shekinah or Divine presence rested, and from
146 CHERUBIM<br />
CHERUBIM<br />
which issued the Bathkol or voice <strong>of</strong> God . Of<br />
the form <strong>of</strong> these cherubim, we are ignorant .<br />
Josephus says, that they resembled no known<br />
creature, but that Moses made them in the<br />
form in which he saw them about the throne<br />
<strong>of</strong> God ; others, deriving their ideas from what<br />
is said <strong>of</strong> them by Ezekiel, Isaiah, and St .<br />
John, describe them as having the face and<br />
breast <strong>of</strong> a man, the wings <strong>of</strong> an eagle, the<br />
belly <strong>of</strong> a lion, and the legs and feet <strong>of</strong> an ox,<br />
which three animals, with man, are the symbols<br />
<strong>of</strong> strength and wisdom . But all agree in<br />
this, that they had wings, and that these<br />
wings were extended . <strong>The</strong> cherubim were<br />
purely symbolic . But although there is great<br />
diversity <strong>of</strong> opinion as to their exact signification,<br />
yet there is a very general agreement<br />
that they allude to and symbolize the protecting<br />
and overshadowing power <strong>of</strong> the Deity .<br />
Reference is made to the extended wings <strong>of</strong> the<br />
cherubim in the degree <strong>of</strong> Royal Master .<br />
* Much light has been thrown upon the<br />
plastic form <strong>of</strong> these symbols during the past<br />
few years, not only as to the Cherubim <strong>of</strong> the<br />
Ark <strong>of</strong> the Covenant spoken <strong>of</strong> in Exodus,<br />
Samuel, Kings, and Chronicles, but those <strong>of</strong><br />
Chaldeo-Assyrian art which beautified the<br />
gates <strong>of</strong> the palace <strong>of</strong> Sennacherib at Nineveh,<br />
and other structures .<br />
<strong>The</strong> Kirubi <strong>of</strong> the Assyrian type, in the<br />
shape <strong>of</strong> bulls with extended wings, in nowise<br />
meet the description given above . <strong>The</strong> figures<br />
which can be found in various places upon<br />
Egyptian monuments, placed face to face on<br />
either side <strong>of</strong> the Naos <strong>of</strong> the gods, and stretching<br />
out their arms, furnished with great wings,<br />
as though to envelop them (Wilkinson, Manners<br />
and Customs <strong>of</strong> Ancient Egyptians, 1878,<br />
vol . iii.), more fully meet the idea-in fact, it is<br />
convincing, when we remember the period,<br />
and note that all else about the sacred furnishings<br />
<strong>of</strong> the Tabernacle, or Ohel-mo'ed, are<br />
exclusively Egyptian in form, as well as the<br />
sacerdotal costumes . (See L'Egypte et Moise,<br />
by Abbe Ancessi, Paris, 1875 .) Furthermore,<br />
this was most natural, since the period was<br />
immediately after the exodus . <strong>The</strong> Kerubim<br />
<strong>of</strong> the Ark were remodeled by Solomon after<br />
designs furnished by his father, David . (1<br />
Chron . xxviii . 18 .)<br />
THE ISMIAN CAR.<br />
At this epoch, says Fran ois Lenormant,<br />
Pr<strong>of</strong>essor <strong>of</strong> Archeology at the National Library<br />
<strong>of</strong> France, in his Beginnings <strong>of</strong> History,<br />
1882, the Egyptian influence was no longer<br />
supreme in its sway over the Hebrews ; that<br />
the Assyro-Babylonian influence balanced it ;<br />
that the new Kerubim, then executed, may<br />
(* From this point the article is from the pen <strong>of</strong><br />
C . T . McClenachan .)<br />
have been different from the ancient ones as<br />
described in Exodus ; in fact, Kirubi after the<br />
Assyrian type, which formed a Merhbbh (a<br />
chariot, 1 Chron . xxviii . 18), upon which Yahveh<br />
was seated . In the Egyptian monuments<br />
the gods are <strong>of</strong>ten represented between the<br />
forward-stretching wings <strong>of</strong> sparrow-hawks or<br />
THE ARK OF PHILE .<br />
vultures, placed face to face, and birds <strong>of</strong> this<br />
kind <strong>of</strong>ten enfold with their wings the divine<br />
Naos .<br />
<strong>The</strong> adornment <strong>of</strong> the Tabernacle, as mentioned<br />
in Exodus, excluded every figure susceptible<br />
<strong>of</strong> an idolatrous character, which is<br />
far from being the case in what we know <strong>of</strong> the<br />
Temple <strong>of</strong> Solomon . In the matter <strong>of</strong> plastic<br />
images, none was admitted save only the Kerubim<br />
which were not only placed upon the<br />
Ark, but whose representations are woven into<br />
the hangings <strong>of</strong> the Mishk&n and the veil<br />
which separates the Holy Place from the Holy<br />
<strong>of</strong> Holies . It is therefore most probable that<br />
the Kerubim <strong>of</strong> Exodus were great eagles or<br />
birds-Kurubi-while under the remodeling<br />
by Solomon these were changed to Kirubi<br />
with human faces .<br />
<strong>The</strong> prophet Ezekiel describes four haqy8th<br />
or Kerubim, two and two, back to back,<br />
and going "each one straight forward " toward<br />
the four quarters. <strong>The</strong> Kerubim <strong>of</strong> the<br />
Merkhbgh <strong>of</strong> Ezekiel have four wings-two<br />
lifted up and two covering their back-and<br />
four human faces set in pairs, to the right and<br />
to the left, one <strong>of</strong> a man, one <strong>of</strong> a bull, one <strong>of</strong> a<br />
lion, and one <strong>of</strong> an eagle-the faces <strong>of</strong> creatures<br />
which combine all the emblems <strong>of</strong><br />
strength depicted by the Chaldeo-Assyrian<br />
bull . Ezekiel (Yehezqel) thus describes the<br />
Kerubim with several faces which, alternately<br />
with the palm-trees, decorated the frieze<br />
around the interior <strong>of</strong> the temple at Jerusalem<br />
: "Each Kerub had two faces, a man's<br />
face turned one way toward the palm-tree,<br />
and a lion's face turned the other way toward<br />
the other palm-tree ; and it was in this<br />
wise all around the house ."<br />
<strong>The</strong> following information, furnished by<br />
Pr<strong>of</strong> . Lenormant, on the subject <strong>of</strong> Cherubim,<br />
is important : "Deductions were formerly<br />
made from the Aryan theory to sup port primitive<br />
tradition as to origin and form, but<br />
these have been overthrown, and the Semitic<br />
interpretation made manifest through finding<br />
the name <strong>of</strong> the Kerubim in the cuneiform<br />
inscriptions ; that in place <strong>of</strong> referring the<br />
Hebrew word kerub to the Aryan root grabh,
CHESED<br />
CHINA 147<br />
'to seize,' the word is more properly <strong>of</strong> Semitic<br />
origin, from the root kdrab, signifying `bull,'<br />
or a creature strong and powerful<br />
Referring to the prophet Ezekiel i. 10 and x .<br />
14, the two parallel passages use the word<br />
kerzlb interchangeably with shor, 'bull,' the<br />
'face <strong>of</strong> a bull' and 'face <strong>of</strong> a cherub,' which<br />
are synonymous expressions . Since we have<br />
come to know those colossal images <strong>of</strong> winged<br />
bulls with human faces, crowned with the<br />
l<strong>of</strong>ty cidaris, decorated with several pairs <strong>of</strong><br />
horns, which flanked the gateways <strong>of</strong> the Assyrian<br />
palaces, a number <strong>of</strong> scholars, intimately<br />
acquainted with antique sculpture,<br />
have been zealous in associating them with the<br />
Kerubim <strong>of</strong> the Bible . . . . <strong>The</strong> winged bull<br />
with a human head figures in a bas-relief in the<br />
palace <strong>of</strong> Khorsabad as a favoring and protecting<br />
genius, which watches over the safe<br />
navigation <strong>of</strong> the transports that carry the<br />
wood <strong>of</strong> Lebanon by sea . <strong>The</strong> bulls whose<br />
images are placed at the gateways <strong>of</strong> the palaces<br />
and temples, as described in the above<br />
ideographic group, are the guardian genii, who<br />
are looked upon as living beings . As the result<br />
<strong>of</strong> a veritable magical operation, the supernatural<br />
creature is supposed to reside within<br />
these bodies <strong>of</strong> stone .'<br />
In a bilingual document, Akkadian with an<br />
Assyrian version, we read invocations to the<br />
two bulls who flanked the gate <strong>of</strong> the infernal<br />
abode, which were no longer simulacra <strong>of</strong><br />
stone, but living beings, like the bulls at the<br />
gates <strong>of</strong> the celestial palaces <strong>of</strong> the gods . <strong>The</strong><br />
following is one <strong>of</strong> the unique expressions<br />
made in the ears <strong>of</strong> the bull which stands to<br />
the right <strong>of</strong> the bronze enclosure :<br />
"Great Bull, most great Bull, stamping before<br />
the holy gates, he opens the interior ; director<br />
<strong>of</strong> Abundance, who supports the god<br />
Nirba, he who gives their glory to the cultivated<br />
fields, my pure hands sacrifice toward<br />
thee."<br />
Similar expressions were then made in the<br />
bull's left ear .<br />
<strong>The</strong>se genii, in the form <strong>of</strong> winged bulls<br />
with human countenances, were stationed as<br />
guardians at the portals <strong>of</strong> the edifices <strong>of</strong><br />
Babylonia and Assyria, and were given the<br />
name <strong>of</strong> Kirubi ; thus, Kirubu damqu lippaqid,<br />
"May the propitious Kirub guard ." Numerous<br />
authorities may be given to show that<br />
the Chaldeo-Assyrians' Kirub, from the tenth<br />
to the fifth century before our era, whose<br />
name is identical with the Hebrew Kerub,<br />
was the winged bull with a human head . <strong>The</strong><br />
Israelites, during the times <strong>of</strong> the Kings and<br />
the Prophets, pictured to themselves the Kerubim<br />
under this form .*<br />
Chesed. A word which is most generally<br />
corrupted into Hesed . It is the Hebrew `IDi1,<br />
and signifies mercy . Hence, it very appropriately<br />
refers to that act <strong>of</strong> kindness and compassion<br />
which is commemorated in the degree<br />
<strong>of</strong> Select Master <strong>of</strong> the American system. It<br />
* "<strong>The</strong> figures <strong>of</strong> the Cherubim are said to<br />
have defeated Dante's power <strong>of</strong> constructive<br />
imagination."<br />
is the fourth <strong>of</strong> the Kabbalistic Sephiroth, and<br />
is combined in a triad with Beauty and Justice.<br />
Chevalier. Employed by the French<br />
Masons as the equivalent <strong>of</strong> Knight in the<br />
name <strong>of</strong> any degree in which the latter word is<br />
used by English Masons, as Chevalier du Soleil<br />
for 'Knight <strong>of</strong> the Sun, or Chevalier de l'Orient<br />
for Knight <strong>of</strong> the East . <strong>The</strong> German word is<br />
Ritter .<br />
Chlbbelum . A significant word used in<br />
the rituals <strong>of</strong> the last century, which define<br />
it to mean "a worthy Mason .' It is a corruption<br />
<strong>of</strong> Giblim .<br />
Chicago, Congress <strong>of</strong>. A convention <strong>of</strong><br />
distinguished Masons <strong>of</strong> the United States,<br />
held at the city <strong>of</strong> Chicago in September,<br />
1859, during the session <strong>of</strong> the <strong>Grand</strong> Encampment<br />
and General <strong>Grand</strong> Chapter, for the purpose<br />
<strong>of</strong> establishing a General <strong>Grand</strong> Lodge,<br />
or a Permanent <strong>Masonic</strong> Congress . Its results<br />
were not <strong>of</strong> a successful character ; and<br />
the death <strong>of</strong> its moving spirit, Cyril Pearl,<br />
which occurred soon after, put an end to all<br />
future attempts to carry into effect any <strong>of</strong> its<br />
preliminary proceedings .<br />
Chief <strong>of</strong> the Tabernacle . <strong>The</strong> Twentythird<br />
Degree in the Ancient and Accepted<br />
Scottish Rite . It commemorates the institution<br />
<strong>of</strong> the order <strong>of</strong> the priesthood in Aaron<br />
and his sons Eleazar and Ithamar. Its principal<br />
<strong>of</strong>ficers are three, a Sovereign Sacrificer<br />
and two High Priests, now called by the Supreme<br />
Councils <strong>of</strong> America the Most Excellent<br />
High Priest and Excellent Priests and the<br />
members <strong>of</strong> the "Hierarchy " or "court," as<br />
the Lodge is now styled, are called Mites .<br />
<strong>The</strong> apron is white, lined with deep scarlet and<br />
bordered with red, blue, and purple ribbon . A<br />
golden chandelier <strong>of</strong> seven branches is painted<br />
or embroidered on the center <strong>of</strong> the apron.<br />
<strong>The</strong> jewel, which is a thurible, is worn from a<br />
broad yellow, purple, blue, and scarlet sash<br />
from the left shoulder to the right hip .<br />
Chief <strong>of</strong> the Twelve Tribes . (Chef des<br />
douze Tribes.) <strong>The</strong> Eleventh Degree <strong>of</strong> the<br />
Chapter <strong>of</strong> Emperors <strong>of</strong> the East and West .<br />
It is also called Illustrious Elect .<br />
Chiefs <strong>of</strong> Masonry. A title formerly<br />
given in the Ancient and Accepted Scottish<br />
Rite to Princes <strong>of</strong> Jerusalem . It seems now<br />
to be more appropriate to Inspectors-General<br />
<strong>of</strong> the Thirty-third Degree .<br />
Chill . <strong>Freemasonry</strong> was introduced into<br />
Chili, in 1841, by the <strong>Grand</strong> Orient <strong>of</strong> France .<br />
Lodges were subsequently organized in 1850<br />
and 1851 by the <strong>Grand</strong> Lodges <strong>of</strong> Massachusetts<br />
and California . On the 24th <strong>of</strong> May,<br />
1862, a <strong>Grand</strong> Lodge was formed .<br />
China. Masonry was introduced into China<br />
by the <strong>Grand</strong> Lodge <strong>of</strong> England in the Eighteenth<br />
century . <strong>The</strong>re are two District <strong>Grand</strong><br />
Lodges under the <strong>Grand</strong> Lodge <strong>of</strong> England :<br />
1 . That <strong>of</strong> Hong Kong and South China with<br />
7 Lodges . 2 . That <strong>of</strong> Northern China with<br />
11 Lodges. <strong>The</strong>re are also Chapters and an<br />
Encampment <strong>of</strong> Knights Templars, under the<br />
English authority .<br />
A secret society, akin to Masonry and in-
148 CHINESE<br />
CHRISTIANIZATION<br />
digenous to China, is the "Most Ancient<br />
Order <strong>of</strong> Suastica," or the Brotherhood <strong>of</strong> the<br />
Mystic Cross, said to have been founded 1027<br />
B .c. by Fohi, and introduced into China 975<br />
B .c. It contains three degrees : Apprentice<br />
Brothers, Tao Sze (or Doctors <strong>of</strong> Reason), and<br />
<strong>Grand</strong> Master. <strong>The</strong> Apprentice wears the<br />
Jaina Cross, worked on a blue silk ribbon ; the<br />
Tao Sze wears a cross <strong>of</strong> silver ; and the <strong>Grand</strong><br />
Master one in gold. <strong>The</strong> meetings are called<br />
"Tents ."<br />
Chinese Classics and Symbolism . Mr .<br />
Giles, well versed in matters pertaining to<br />
Chinese literature, customs, and archeology,<br />
is the authority for stating that in the written<br />
language <strong>of</strong> the Chinese many curious expressions<br />
were in use seven hundred years before<br />
the Christian era, or only about two hundred<br />
years after the death <strong>of</strong> King Solomon, bearing<br />
close proximity to those used prominently in<br />
Masonry. <strong>The</strong> following quotation from the<br />
works <strong>of</strong> Mencius, the great disciple <strong>of</strong> Confucius,<br />
is given in illustration : "A Master<br />
Mason, in teaching his apprentices, makes<br />
use <strong>of</strong> the compasses and the square . Ye who<br />
are engaged in the pursuit <strong>of</strong> wisdom must<br />
also make use <strong>of</strong> the compasses and the<br />
square ." <strong>The</strong>se two words, "compasses" and<br />
"square," in the Chinese language represent<br />
"order, regularity, and propriety ." Mr. Giles<br />
points out that in the oldest <strong>of</strong> the Chinese<br />
classics, "which embraces a period from the<br />
twenty-fourth to the seventh century before<br />
Christ, there are distinct allusions to this<br />
particular symbolism ."<br />
Chinese Secret Societies . In China, as<br />
in all other countries, secret societies have existed,<br />
such as the Tien-tee-whee, or Association<br />
<strong>of</strong> Heaven and Earth, and the Tien-lee,<br />
or Society <strong>of</strong> Celestial Reason . But the attempt<br />
to trace any analogy between them and<br />
<strong>Freemasonry</strong> is a mistaken one . <strong>The</strong>se societies<br />
have in general been <strong>of</strong> a political character,<br />
with revolutionary tendencies, and as<br />
such, have been prohibited by the government,<br />
sometimes under the penalty <strong>of</strong> the death or<br />
banishment <strong>of</strong> their members . <strong>The</strong>ir similarity<br />
to Masonry consists only in these points :<br />
that they have forms <strong>of</strong> initiation, an esoteric<br />
instruction, and secret modes <strong>of</strong> recognition .<br />
Beyond these all further resemblance fails .<br />
Chisel. In the American Rite the chisel is<br />
one <strong>of</strong> the working tools <strong>of</strong> a Mark Master,<br />
and symbolizes the effects <strong>of</strong> education on the<br />
human mind . For as the artist, by the aid <strong>of</strong><br />
this instrument, gives form and regularity to<br />
the shapeless mass <strong>of</strong> stone, so education, by<br />
cultivating the ideas and by polishing the rude<br />
thoughts, transforms the ignorant savage into<br />
the civilized being .<br />
In the English ritual, the chisel is one <strong>of</strong> the<br />
working tools <strong>of</strong> the Entered Apprentice .<br />
With the same reference to the advantages <strong>of</strong><br />
education. Preston (B . II., Sect . vi .) thus elaborates<br />
its symbolism as one <strong>of</strong> the implements<br />
<strong>of</strong> Masonry : "<strong>The</strong> chisel demonstrates the<br />
advantages bf discipline and education . <strong>The</strong><br />
mind, like the diamond in its original state, is<br />
unpolished ; but as the effects <strong>of</strong> the chisel on<br />
the external coat soon present to view the<br />
latent beauties <strong>of</strong> the diamond, so education<br />
discovers the latent virtues <strong>of</strong> the mind and<br />
draws them forth to range the large field <strong>of</strong><br />
matter and space, in order to display the summit<br />
<strong>of</strong> human knowledge, our duty to God and<br />
to man ." (Illustrations, ed . 1812, p . 86, footnote.)<br />
But the idea is not original with Preston.<br />
It is found in Hutchinson, who, however,<br />
does not claim it as his own . It formed,<br />
most ~robably, a portion <strong>of</strong> the lectures <strong>of</strong> the<br />
period . In the French system, the chisel is<br />
placed on the tracing board <strong>of</strong> the Fellow-<br />
Craft as an implement with which to work<br />
upon and polish the Rough Ashlar . It has,<br />
therefore, there the same symbolic signification.<br />
Chivalry. <strong>The</strong> origin <strong>of</strong> chivalry is involved<br />
in very great obscurity . Almost every<br />
author who has written on this subject has<br />
adopted an hypothesis <strong>of</strong> his own . Some derive<br />
the institution from the equestrian order<br />
<strong>of</strong> ancient Rome, while others trace it to the<br />
tribes who, under the name <strong>of</strong> Northmen,<br />
about the ninth century, invaded the southern<br />
parts <strong>of</strong> Europe . Warburton ascribes the<br />
origin <strong>of</strong> chivalry to the Arabians ; Pinkerton,<br />
Mallet, and Percy, to the Scandinavians .<br />
Clavel derives it from the secret societies <strong>of</strong><br />
the Persians, which were the remains <strong>of</strong> the<br />
mysteries <strong>of</strong> Mithras . In Christendom, it<br />
gave rise to the orders <strong>of</strong> knighthood, some <strong>of</strong><br />
which have been incorporated into the <strong>Masonic</strong><br />
system. (See Knighthood .)<br />
Christ, Order <strong>of</strong>. After the overthrow<br />
<strong>of</strong> the Order <strong>of</strong> Knights Templars throughout<br />
Europe, Dennis I ., King <strong>of</strong> Portugal, in 1317<br />
solicited <strong>of</strong> Pope John XXII. permission to<br />
reestablish the Order <strong>of</strong> the Temple in his<br />
dominions under the name <strong>of</strong> the Order <strong>of</strong><br />
Christ, and to restore to it the possessions<br />
which had been wrested from the Templars .<br />
<strong>The</strong> Pope consented, approved the statutes<br />
which had been submitted to him, and, in<br />
1319, confirmed the institution, reserving to<br />
himself and to his successors the right <strong>of</strong> creating<br />
knights, which has given rise to the pontifical<br />
branch <strong>of</strong> the Order which exists at<br />
Rome . <strong>The</strong> knights follow the rule <strong>of</strong> St . Benedict,<br />
and conform in all points to the statutes<br />
<strong>of</strong> the Order <strong>of</strong> the Temple . <strong>The</strong> <strong>Grand</strong> Mastership<br />
is vested in the King <strong>of</strong> Portugal, and<br />
the Order having been secularized in 1789, the<br />
members were divided into the three classes <strong>of</strong><br />
six <strong>Grand</strong> Crosses, four hundred and fifty<br />
Commanders, and an unlimited number <strong>of</strong><br />
knights . It was designated the Most Noble<br />
Order, and none but those nobly descended, <strong>of</strong><br />
unsullied character, could be admitted . That<br />
the grandfather had been a mechanic was an<br />
impediment to the exaltation even <strong>of</strong> knights<br />
<strong>of</strong> the third class . <strong>The</strong> <strong>Grand</strong> Crosses and<br />
Commanders had generally valuable grants<br />
and great privileges ; the latter were also enjoyed<br />
by the knights, with pensions with reversion<br />
to their wives .<br />
Christianization <strong>of</strong> <strong>Freemasonry</strong> . <strong>The</strong><br />
interpretation <strong>of</strong> the symbols <strong>of</strong> <strong>Freemasonry</strong><br />
from a Christian point <strong>of</strong> view is a theory
CHRISTIANIZATION<br />
CHROMATIC 149<br />
adopted by some <strong>of</strong> the most distinguished<br />
<strong>Masonic</strong> writers <strong>of</strong> England and this country,<br />
but one which I think does not belong to the<br />
ancient system. Hutchinson, and after him<br />
Oliver-pr<strong>of</strong>oundly philosophical as are the<br />
<strong>Masonic</strong> speculations <strong>of</strong> both-have, I am<br />
constrained to believe, fallen into a great<br />
error in calling the Master Mason's Degree a<br />
Christian institution . It is true that it embraces<br />
within its scheme the great truths <strong>of</strong><br />
Christianity upon the subject <strong>of</strong> the immortality<br />
<strong>of</strong> the soul and the resurrection <strong>of</strong> the<br />
body ; but this was to be presumed, because<br />
<strong>Freemasonry</strong> is truths and all truth must be<br />
identical. But the origin <strong>of</strong> each is different ;<br />
their histories are dissimilar . <strong>The</strong> principles<br />
<strong>of</strong> <strong>Freemasonry</strong> preceded the advent <strong>of</strong> Christianity<br />
. Its symbols and its legends are derived<br />
from the Solomonic Temple and from<br />
the people even anterior to that . Its religion<br />
comes from the ancient priesthood ; its faith<br />
was that primitive one <strong>of</strong> Noah and his immediate<br />
descendants . If Masonry were simply a<br />
Christian institution, the Jew and the Moslem,<br />
the Brahman and the Buddhist, could<br />
not conscientiously partake <strong>of</strong> its illumination .<br />
But its universality is its boast . In its language<br />
citizens <strong>of</strong> every nation may converse ;<br />
at its altar men <strong>of</strong> all religions may kneel ; to<br />
its creed disciples <strong>of</strong> every faith may subscribe.<br />
Yet it cannot be denied that since the advent<br />
<strong>of</strong> Christianity a Christian element has<br />
been almost imperceptibly infused into the<br />
<strong>Masonic</strong> system, at least among Christian<br />
Masons . This has been a necessity ; for it is<br />
the tendency <strong>of</strong> every predominant religion to<br />
pervade with its influence all that surrounds<br />
it or is about it, whether religious, political, or<br />
social . This arises from a need <strong>of</strong> the human<br />
heart. To the man deeply imbued with the<br />
spirit <strong>of</strong> his religion, there is an almost unconscious<br />
desire to accommodate and adapt all<br />
the business and the amusements <strong>of</strong> lifethe<br />
labors and the employments <strong>of</strong> his everyday<br />
existence-to the indwelling faith <strong>of</strong> his<br />
soul .<br />
<strong>The</strong> Christian Mason, therefore, while acknowledging<br />
and appreciating the great doctrines<br />
taught in Masonry, and also while<br />
grateful that these doctrines were preserved<br />
in the bosom <strong>of</strong> his ancient Order at a time<br />
when they were unknown to the multitudes<br />
<strong>of</strong> the surrounding nations, is still anxious to<br />
give to them a Christian character ; to invest<br />
them, in some measure, with the peculiarities<br />
<strong>of</strong> his own creed, and to bring the interpretation<br />
<strong>of</strong> their symbolism more nearly home to<br />
his own religious sentiments .<br />
<strong>The</strong> feeling is an instinctive one belonging<br />
to the noblest aspirations <strong>of</strong> our human nature<br />
; and hence we find Christian <strong>Masonic</strong><br />
writers indulging in it to an almost unwarrantable<br />
excess, and, by the extent <strong>of</strong> their<br />
sectarian interpretations, materially affecting<br />
the cosmopolitan character <strong>of</strong> the Institution .<br />
This tendency to Christianization has, in<br />
some instances, been so universal, and has prevailed<br />
for so long a period, that certain sym-<br />
bola and myths have been, in this way, so<br />
deeply and thoroughly imbued with the Christian<br />
element as to leave those who have not<br />
penetrated into the cause <strong>of</strong> this peculiarity,<br />
m doubt whether they should attribute to the<br />
symbol an ancient or a modern and Christian<br />
origin<br />
Chromatic Calendar. "<strong>The</strong> Five<br />
Points ." In the great Temple, usually<br />
known as the Ocean Banner Monastery, at<br />
Honam, a suburb <strong>of</strong> Canton, China, we find<br />
four colossal idols occupying a large porch,<br />
each image being painted a different color .<br />
Ch'i-kwoh, who rules the north and grants<br />
pro itious winds, is dark ; Kwang-muh is red,<br />
and to him it is given to rule the south and<br />
control the fire, air, and water ; To-man'<br />
rules the west, and grants or withholds rain,<br />
his color being white ; while Chang-tsang,<br />
whose color is green, rules the winds and keeps<br />
them within their proper bounds, his supreme<br />
control being exercised over the east . <strong>The</strong> old<br />
custom <strong>of</strong> associating colors with the four<br />
quarters <strong>of</strong> the globe has probably led to the<br />
habit <strong>of</strong> describing the winds from these respective<br />
points as possessed <strong>of</strong> the same colors .<br />
<strong>The</strong> fifth, the earth, the central remaining<br />
point, still is conjectural . Thus, we also find<br />
m China a set <strong>of</strong> deities known as the five<br />
rulers ; their colors, elements, and points may<br />
be thus represented :<br />
1 . Black. Water. North . Back.<br />
2. Red . Fire . South. Breast .<br />
3. Green . Wood . East . Mouth .<br />
4. White . Metal. West. Knee .<br />
5. Yellow. Earth . Middle. Foot .<br />
<strong>The</strong>se again are in turn associated with the<br />
planets, and the study <strong>of</strong> Chinese and Babylonian<br />
planet-colors is full <strong>of</strong> curious points <strong>of</strong><br />
similarity .<br />
BLACK, typifying the north, has two direct<br />
opponents m symbolic colors, and these are<br />
red and white . <strong>The</strong> first as implying ignorance<br />
arising from evil passions, the second indicating<br />
ignorance <strong>of</strong> mind. Red-black is called in<br />
Hebrew G11, Heum, from which comes Heume,<br />
an enclosing wall . Black from white, in Hebrew,<br />
is 1710, sehher, signifying the dawn <strong>of</strong><br />
light to the mid <strong>of</strong> the <strong>Masonic</strong> pr<strong>of</strong>ane . <strong>The</strong><br />
hand to back, as the words <strong>of</strong> wisdom are about<br />
to be spoken .<br />
In the Egyptian, the black Osiris appears<br />
at the commencement <strong>of</strong> the Funereal Ritual,<br />
representing the state <strong>of</strong> the soul which passes<br />
into the world <strong>of</strong> light . Anubis, one <strong>of</strong> the sons<br />
<strong>of</strong> Osiris, who weighs the soul in the scales <strong>of</strong><br />
Amenti, and is the god <strong>of</strong> the dead, is black .<br />
<strong>The</strong> Conductor, or Master <strong>of</strong> Ceremonies,<br />
Thoth Psychopompe, has the head <strong>of</strong> the<br />
black Ibis . (See Truth .)<br />
RED. In Hebrew, the fire <strong>of</strong> love, which<br />
burns in the south, is 1 , are, to burn. On<br />
Egyptian monuments, and in their temples,<br />
the flesh <strong>of</strong> men is painted red, and that <strong>of</strong><br />
women, yellow . <strong>The</strong> same difference exists<br />
between the gods and goddesses, except where<br />
specially otherwise defined. Man's name in<br />
Hebrew signifies red, and as the image <strong>of</strong> fire
150 CHURCH<br />
CIPHER<br />
is love, it is the universal tie <strong>of</strong> beings from<br />
breast to breast .<br />
GREEN . 71~, Irq, viridis, verdure. Y 1 1)1, the<br />
firmament, also the winds . Green designates<br />
the beginning, the creation, the birth, as the<br />
world was called into being in the wisdom <strong>of</strong><br />
God by his word <strong>of</strong> mouth, and Light was to<br />
appear in the East. Phtha was the Egyptian<br />
Creator <strong>of</strong> the world ; he was at times represented<br />
with his flesh painted green, and holding<br />
a scepter <strong>of</strong> four colors, red, blue, green, and<br />
yellow : fire, air, water, and earth. <strong>The</strong> god<br />
Lunus, the Moon, in Hebrew 71`, irhe, is<br />
formed <strong>of</strong> one <strong>of</strong> the roots <strong>of</strong> green, signifying<br />
to found or set in order . Green is the symbol<br />
<strong>of</strong> Victory as well as Hope, in the symbolic<br />
colors . (See Green .)<br />
WarrE . 11ri, Heur, to be white ; C'11 i,<br />
Heurim, to be noble and pure. <strong>The</strong> Egyptian<br />
spirits <strong>of</strong> the dead were clothed in white, like<br />
the priests . Phtha, the creator and regenerator,<br />
was frequently robed in a white vestment,<br />
symbol <strong>of</strong> the egg from which he was born, enveloped<br />
in the white or albumen . <strong>The</strong> head <strong>of</strong><br />
Osiris was draped in a white tunic. While the<br />
Chinese metaphorically represented Metal by<br />
this color, the Egyptians and Hebrews made it<br />
the symbol <strong>of</strong> Earth . Its reference to the West<br />
would imply the first point whereat the pr<strong>of</strong>ane<br />
bent the knee in supplication to the Deity .<br />
YELLOW . ]'13, Tseb, gold color, designates a<br />
radiation <strong>of</strong> light, signifying to shine, to be<br />
resplendent . Man, or the male principle, symbolized<br />
by ardent fire, was represented by red,<br />
and the female principle, identified with the<br />
idea <strong>of</strong> light or flame, represented by yellow<br />
or light-colored earth, over which the swiftfooted<br />
messenger bears the tidings <strong>of</strong> a Mason's<br />
distress and the return <strong>of</strong> obligatory succor .<br />
This light <strong>of</strong> the fire, the female <strong>of</strong> Divine<br />
beauty, the Egyptian Venus, was called Athor,<br />
signifying dwelling <strong>of</strong> Horus, and was thus<br />
represented .<br />
Church, Freemasons <strong>of</strong> the . An Architectural<br />
College was organized in London, in<br />
the year 1842, under the name <strong>of</strong> "Freemasons<br />
<strong>of</strong> the Church for the Recovery, Maintenance,<br />
and Furtherance <strong>of</strong> the True Principles and<br />
Practice <strong>of</strong> Architecture ." <strong>The</strong> founders announced<br />
their objects to be "the rediscovery<br />
<strong>of</strong> the ancient principles <strong>of</strong> architecture ; the<br />
eauction <strong>of</strong> good principles <strong>of</strong> building, and<br />
the condemnation <strong>of</strong> bad ones ; the exercise <strong>of</strong><br />
scientific and experienced judgment in the<br />
choice and use <strong>of</strong> the most proper materials ;<br />
the infusion, maintenance, and advancement<br />
<strong>of</strong> science throughout architecture* and eventually,<br />
by developing the powers <strong>of</strong> the College<br />
upon a just and beneficial footing, to reform<br />
the whole practice <strong>of</strong> architecture, to raise it<br />
from its present vituperated condition, and to<br />
bring around it the same unquestioned honor<br />
which is at present enjoyed by almost every<br />
other pr<strong>of</strong>ession ." (<strong>The</strong>Builder, vol . i., p . 23 .<br />
One <strong>of</strong> their own members has said that<br />
"the title was not intended to express any conformity<br />
with the general body <strong>of</strong> Freemasons,<br />
but rather as indicative <strong>of</strong> the pr<strong>of</strong>essed views<br />
<strong>of</strong> the College, namely, the recovery, maintenance,<br />
and furtherance <strong>of</strong> the free principles<br />
and practice <strong>of</strong> architecture ." And that, in<br />
addition, they made it an object <strong>of</strong> their exertions<br />
to preserve or effect the restoration <strong>of</strong><br />
architectural remains <strong>of</strong> antiquity threatened<br />
unnecessarily with demolition or endangered<br />
by decay . But it is evident, from the close<br />
connection <strong>of</strong> modern <strong>Freemasonry</strong> with the<br />
building guilds <strong>of</strong> the Middle Ages that any<br />
investigations into the condition <strong>of</strong>" medieval<br />
architecture must throw light on <strong>Masonic</strong><br />
history.<br />
Cipher Writing . Cryptography, or the<br />
art <strong>of</strong> writing in cipher, so as to conceal the<br />
meaning <strong>of</strong> what is written from all except<br />
those who possess the key, may be traced to<br />
remote antiquity. De la Guilletiere (Lacedcemon)<br />
attributes its origin to the Spartans,<br />
and Polybius says that more than two thousand<br />
years ago . Eneas Tacitus had collected<br />
more than twenty different kinds <strong>of</strong> cipher<br />
which were then m use. Kings and generals<br />
communicated their messages to <strong>of</strong>ficers in<br />
distant provinces, by means <strong>of</strong> a preconcerted<br />
cipher- and the system has always been employed<br />
wherever there was a desire or a necessity<br />
to conceal from all but those who were<br />
entitled to the knowledge the meaning <strong>of</strong> a<br />
written document .<br />
<strong>The</strong> Druids, who were not permitted by the<br />
rules <strong>of</strong> their Order to commit any part <strong>of</strong><br />
their ritual to ordinary writing, preserved the<br />
memory <strong>of</strong> it by the use <strong>of</strong> the letters <strong>of</strong> the<br />
Greek alphabet. <strong>The</strong> Kabbalists concealed<br />
many words by writing them backward : a<br />
method which is still pursued by the French<br />
Masons. <strong>The</strong> old alchemists also made use <strong>of</strong><br />
cipher writing, in order to conceal those processes<br />
the knowledge <strong>of</strong> which was intended<br />
only for the adepts . Thus Roger Bacon, who<br />
discovered the composition <strong>of</strong> gunpowder, is<br />
said to have concealed the names <strong>of</strong> the ingredients<br />
under a cipher made by a transposition<br />
<strong>of</strong> the letters .<br />
Cornelius Agrippa tells us, in his Occult<br />
Philosophy, that the ancients accounted it<br />
unlawful to write the mysteries <strong>of</strong> God with<br />
those characters with which pr<strong>of</strong>ane and vulgar<br />
things were written ; and he cites Porphyry<br />
as saying that the ancients desired to<br />
conceal God, and divine virtues, by sensible<br />
figures which were visible, yet signified invie-
CIPHER<br />
CIRCLES 151<br />
ible things, and therefore delivered their great<br />
mysteries in sacred letters, and explained them<br />
by symbolical representations. Porphyry here<br />
undoubtedly, referred to the invention and<br />
use <strong>of</strong> hieroglyphics by the Egyptian priests ;<br />
but these hieroglyphic characters were in fact<br />
nothing else but a form <strong>of</strong> cipher intended to<br />
conceal their instructions from the uninitiated<br />
pr<strong>of</strong>ane .<br />
Peter Aponas, an astrological writer <strong>of</strong> the<br />
thirteenth century, gives us some <strong>of</strong> the old<br />
ciphers which were used by the Kabbalists,<br />
and among others one alphabet called "the<br />
passing <strong>of</strong> the river," which is referred to in<br />
some <strong>of</strong> the high degrees <strong>of</strong> Masonry .<br />
But we obtain from Agrippa one alphabet<br />
in cipher which is <strong>of</strong> interest to Masons, and<br />
which he says was once in great esteem among<br />
the Kabbahsts, but which has now, he adds,<br />
become so common as to be placed among<br />
pr<strong>of</strong>ane things . He describes this cipher as<br />
follows (Philos . Occult., lib. iii ., cap . 3) : <strong>The</strong><br />
twenty-seven characters (including the finals)<br />
<strong>of</strong> the Hebrew alphabet were divided into<br />
three classes <strong>of</strong> nine in each, and these were<br />
distributed into nine squares, made by the intersection<br />
<strong>of</strong> two horizontal and two vertical<br />
lines, forming the following figure :<br />
6 15 14<br />
9 18 17<br />
In each <strong>of</strong> these compartments three letters<br />
were placed - as, for instance, in the first compartment,<br />
tie first, tenth, and nineteenth letters<br />
<strong>of</strong> the alphabet ; in the second compartment,<br />
the second, eleventh, and twentieth,<br />
and so on. <strong>The</strong> three letters in each compartment<br />
were distingut'shed from each other by<br />
dots or accents . Thus, the first compartment,<br />
or L, represented the first letter or K ; the<br />
same compartment with a dot, thus, L, represented<br />
the tenth letter, or :) ; or with two<br />
dots, thus, L, it represented the nineteenth<br />
letter, or 7 ; and so with the other compartments<br />
; the ninth or last representing the<br />
ninth, eighteenth, and twenty-seventh letters,<br />
to, 2, or y, accordingly as it was figured ,, 1<br />
or '.1, without a dot in the center or with one<br />
or two.<br />
About the middle <strong>of</strong> the last century, the<br />
French Masons adopted a cipher similar to<br />
this in principle, but varied in the details,<br />
among which was the addition <strong>of</strong> four compartments,<br />
made by the oblique intersection<br />
<strong>of</strong> two lines in the form <strong>of</strong> a St . Andrew's<br />
Cross. This cipher was never <strong>of</strong>ficially adopted<br />
by the Masons <strong>of</strong> any other country, but was<br />
at one time assumed by the American Royal<br />
Arch ; although it is now becoming obsolete<br />
there . It is, however, still recognized in all the<br />
"Tuilleurs" <strong>of</strong> the French Rite . It has become<br />
so common as to be placed, as Agrippa<br />
said <strong>of</strong> the original scheme, "among pr<strong>of</strong>ane<br />
things ." Its use would certainly no longer<br />
subserve any purpose <strong>of</strong> concealment . Rockwell<br />
openly printed it in his Ahiman Rezon<br />
<strong>of</strong> Georgia; and it is <strong>of</strong>ten used by those who<br />
are not initiated, as a means <strong>of</strong> amusement .<br />
<strong>The</strong>re is, therefore, really no recognized<br />
cipher in use in Ancient Craft Masonry .<br />
Browne and Finch, who printed rituals intended<br />
only for the use <strong>of</strong> Masons, and not as<br />
expositions, invented ciphers for their own<br />
use, and supplied their initiated readers with<br />
the key. Without a key, their works are unintelligible,<br />
except by the art <strong>of</strong> the decipherer.<br />
Although not used in symbolic Masonry,<br />
the cipher is common in the high degrees, <strong>of</strong><br />
which there is scarcely one which has not its<br />
peculiar cipher . But for the purposes <strong>of</strong> concealment,<br />
the cipher is no longer <strong>of</strong> 'any practical<br />
use . <strong>The</strong> art <strong>of</strong> deciphering has been<br />
brought to so great a state <strong>of</strong> perfection that<br />
there is no cipher so complicated as to bid<br />
defiance for many hours to the penetrating<br />
skill <strong>of</strong> the experienced decipherer . Hence, the<br />
cipher has gone out <strong>of</strong> use in Masonry as it<br />
has among diplomatists, who are compelled to<br />
communicate with their respective countries<br />
by methods more secret than any that can be<br />
supplied by a dispatch written in cipher .<br />
Edgar A . Poe has justly said, in his story <strong>of</strong><br />
<strong>The</strong> Gold Bug, that "it may well be doubted<br />
whether human ingenuity can construct an<br />
enigma <strong>of</strong> the kind, which human ingenuity<br />
may not, by proper application resolve ."<br />
Cipriani, Jean Baptiste. 1727--85 .) A<br />
famous Florentine artist, who came to England<br />
in 1755, and cooperated with Bartolozzi<br />
in the production <strong>of</strong> the frontispiece <strong>of</strong> the<br />
1784 Edition <strong>of</strong> the Book <strong>of</strong> Constitutions.<br />
Circle. <strong>The</strong> circle being a figure which<br />
returns into itself, and having therefore<br />
neither beginning nor end, has been adopted<br />
in the symbology <strong>of</strong> all countries and times as<br />
a symbol sometimes <strong>of</strong> the universe and sometimes<br />
<strong>of</strong> eternity . With this idea in the Zoroastrian<br />
mysteries <strong>of</strong> Persia, and frequently in<br />
the Celtic mysteries <strong>of</strong> Druidism, the temple<br />
<strong>of</strong> initiation was circular . In the obsolete lectures<br />
<strong>of</strong> the old English system, it was said<br />
that "the circle has ever been considered symbolical<br />
<strong>of</strong> the Deity ; for as a circle appears to<br />
have neither beginning nor end, it may be<br />
justly considered a type <strong>of</strong> God, without<br />
either beginning <strong>of</strong> days or ending <strong>of</strong> years .<br />
It also reminds us <strong>of</strong> a future state, where we<br />
hope to enjoy everlasting happiness and joy ."<br />
But whatever refers especially to the <strong>Masonic</strong><br />
symbolism <strong>of</strong> the circle will be more appropriately<br />
contained in the article on the Point<br />
within a Circle .<br />
Circles (Kranzchen) . <strong>The</strong>re are in Germany<br />
many small <strong>Masonic</strong> clubs, or Circles,<br />
which are formed in subordination to some<br />
Lodge which exercises a supervision over them<br />
and is responsible for their good behavior to<br />
the <strong>Grand</strong> Lodge, by whose permission they<br />
have been established . <strong>The</strong> members devote
152 CIRCUIT<br />
CIRCUMAMBULATION<br />
themselves to <strong>Masonic</strong> work organize lectures,<br />
etc., and acquire a <strong>Masonic</strong> library .<br />
(ArsQuatuorCoronatorum, ix ., 66.) [E . L. H .]<br />
Circuit. Fort, in his Early History and<br />
Antiquities <strong>of</strong> <strong>Freemasonry</strong>, says : "Northern<br />
kings, immediately upon acceding to the<br />
throne, made a `gait or procession about<br />
their realms. According to the Scandinavian<br />
laws, when real property was sold, granted, or<br />
conveyed, the transfer <strong>of</strong> possession was incomplete<br />
until a circuit was made around the<br />
estate by the buyer and vendor, in which tour<br />
all the inhabitants <strong>of</strong> the nearest hamlet<br />
united. . . "<br />
"During the installation ceremonies <strong>of</strong> the<br />
Master <strong>of</strong> a <strong>Masonic</strong> Lodge, a procession <strong>of</strong> all<br />
the Craftsmen march around the room before<br />
the Master, to whom an appropriate salute is<br />
tendered . This Circuit is designed to signify<br />
that the new incumbent reduces the Lodge<br />
to his possession in this symbolic manner ."<br />
(P . 320.)<br />
Circular Temples . <strong>The</strong>se were used in<br />
the initiations <strong>of</strong> the religion <strong>of</strong> Zoroaster .<br />
Like the square temples <strong>of</strong> Masonry, and the<br />
other mysteries, they were symbolic <strong>of</strong> the<br />
world ; and the symbol was completed by<br />
making the circum ference <strong>of</strong> the circle a representation<br />
<strong>of</strong> the zodiac . In the mysteries <strong>of</strong><br />
Druidism also, the temples were sometimes<br />
circular .<br />
Circumambulation, Rite <strong>of</strong>. Circumambulation<br />
is the name given by sacred archeologists<br />
to that religious rite in the ancient<br />
initiations which consisted in a formal procession<br />
around the altar, or other holy and<br />
consecrated object . <strong>The</strong> same Rite exists in<br />
<strong>Freemasonry</strong> .<br />
In ancient Greece, when the priests were<br />
engaged in the rite <strong>of</strong> sacrifice, they and the<br />
people always walked three times round the<br />
altar while singing a sacred hymn . In making<br />
this procession great care was taken to move<br />
in imitation R the course <strong>of</strong> the sun . For<br />
this purpose, they commenced at the east,<br />
and passing on by the way <strong>of</strong> the south to the<br />
west and thence by the north, they arrived at<br />
the east again .* By this means, as it will be<br />
observed, the right hand was always placed to<br />
the altar . t<br />
This ceremony the Greeks called moving,<br />
1K aeilas eis S€liav, from the right to the<br />
right, which was the direction <strong>of</strong> the motion,<br />
and the Romans applied to it the term dextrovorsum,<br />
or dextrorsum, which signifies the<br />
same thing . Thus, Plautus (Curcul., I., i. 70)<br />
makes Palinurus, a character in his comedy <strong>of</strong><br />
Curculio, say : "If you would do reverence to<br />
the gods, you must turn to the right hand ."<br />
Si deos salutas dextroversum censeo . Gronovius,<br />
* <strong>The</strong> strophe <strong>of</strong> the ancient hymn was sung in<br />
going from the east to the west ; the antistrophe<br />
in returning to the east, and the epode while<br />
standing still .<br />
t "After this," says Potter, "they stood about<br />
the altar, and the priest, turning towards the<br />
right hand, went round it and sprinkled it with<br />
meal and holy water." (Antiquities <strong>of</strong> Greece,<br />
B. II ., ch . iv ., p . 206.)<br />
in commenting on this passage <strong>of</strong> Plautus,<br />
says : "In worshiping and praying to the gods,<br />
they were accustomed to turn to the right<br />
hand ."<br />
A hymn <strong>of</strong> Callimachus has been preserved,<br />
which is said to have been chanted by the<br />
priests <strong>of</strong> Apollo at Delos, while performing<br />
this ceremony <strong>of</strong> circumambulation, the substance<br />
<strong>of</strong> which is "we imitate the example <strong>of</strong><br />
the sun, and follow his benevolent course ."<br />
Among the Romans, the ceremony <strong>of</strong> circumambulation<br />
was always used in the rites<br />
<strong>of</strong> sacrifice, <strong>of</strong> expiation or purification. Thus,<br />
Virgil (ZEn ., vi ., 229) describes Corynwus as<br />
purifying his companions at the funeral <strong>of</strong><br />
Misenus, by passing three times around them<br />
while aspersing them with the lustral waters ;<br />
and to do so conveniently, it was necessary<br />
that he should have moved with his right hand<br />
toward them.<br />
Idem ter soeios pura circumtulit undo,<br />
Spargens rore levi et ramo felicis olive .<br />
That is :<br />
"Thrice with pure water compass'd he the crew,<br />
Sprinkling, with olive branch, the gentle dew ."<br />
In fact, so common was it to unite the ceremony<br />
<strong>of</strong> circumambulation with that <strong>of</strong> expiation<br />
or purification, or, in other words, to<br />
make a circuitous procession in performing the<br />
latter rite, that the term lustrare, whose primitive<br />
meaning is "to purify," came at last to be<br />
synonymous with circumire, to walk round<br />
anything, and hence a purification and a circumambulation<br />
were <strong>of</strong>ten expressed by the<br />
same word .<br />
Among the Hindus, the same Rite <strong>of</strong> Circumambulation<br />
has always been practised .<br />
As an instance, we may cite the ceremonies<br />
which are to be performed by a Brahman,<br />
upon first rising from bed in the morning, an<br />
accurate account <strong>of</strong> which has been given by<br />
Mr. Colebrooke in the sixth volume <strong>of</strong> the<br />
Asiatic Researches . <strong>The</strong> priest having first<br />
adored the sun, while directing his face to the<br />
east, then walks toward the west by the way<br />
<strong>of</strong> the south, saying, at the same time, "I<br />
follow the course <strong>of</strong> the sun," which he thus<br />
explains : "As the sun in his course moves<br />
round the world by way <strong>of</strong> the south, so do I<br />
follow that luminary, to obtain the benefit<br />
arising from a journey round the earth by the<br />
way <strong>of</strong> the south ."<br />
Lastly, we may refer to the preservation <strong>of</strong><br />
this Rite among the Druids, whose "mystical<br />
dance" around the cairn, or sacred stones, was<br />
nothing more nor less than the Rite <strong>of</strong> Circumambulation.<br />
On these occasions, the priest<br />
always made three circuits from east to west,<br />
by the right hand, around the altar or cairn,<br />
accompanied by all the worshipers . And so<br />
sacred was the rite once considered, that we<br />
learn from Toland (Celt . Rel . and Learn ., II .,<br />
xvii.) that in the Scottish Isles, once a principal<br />
seat <strong>of</strong> the Druidical religion, the people<br />
"never come to the ancient sacrificing and<br />
fire-hallowing cairns, but they walk three<br />
times around them, from east to west, accord-
CIRCUMSPECTION<br />
CLANDESTINE 153<br />
fng to the course <strong>of</strong> the sun ." This sanctified<br />
tour, or round by the south, he observes, is<br />
called Deaseal, as the contrary, or unhallowed<br />
one by the north, is called Tuapholl . And, he<br />
further remarks, that this word Deaseal was<br />
derived "from Deas, the right (understanding<br />
hand) and soil, one <strong>of</strong> the ancient names <strong>of</strong> the<br />
sun ; the right hand in this round being ever<br />
next the heap ."<br />
This Rite <strong>of</strong> Circumambulation undoubtedly<br />
refers to the doctrine <strong>of</strong> sun-worship,<br />
because the circumambulation was always<br />
made around the sacred place, just as the sun<br />
was supposed to move around the earth ; and<br />
although the dogma <strong>of</strong> sun-worship does not<br />
<strong>of</strong> course exist in <strong>Freemasonry</strong>; we find an<br />
allusion to it in the Rite <strong>of</strong> Circumambulation,<br />
which it preserves, as well as in the position<br />
<strong>of</strong> the <strong>of</strong>ficers <strong>of</strong> a Lodge and in the symbol<br />
<strong>of</strong> a point within a circle .<br />
Circumspection . A necessary watchfulness<br />
is recommended to every man, but in a<br />
Mason it becomes a positive duty, and the<br />
neglect <strong>of</strong> it constitutes a heinous crime . On<br />
this subject, the Old Charges <strong>of</strong> 1722 (vi ., 4)<br />
are explicit. "You shall be cautious in your<br />
words and carriage that the most penetrating<br />
stranger shall not J,e able to discover or find<br />
out what is not proper to be imitated ; and<br />
sometimes you shall divert a discourse and<br />
manage it prudently for the Honour <strong>of</strong> the<br />
Worshipful Fraternity." (Constitutions, 1723,<br />
p . 55 .)<br />
City <strong>of</strong> David . A section in the southern<br />
part <strong>of</strong> Jerusalem, embracing Mount Zion,<br />
where a fortress <strong>of</strong> the Jebusites stood, which<br />
David reduced, and where he built a new palace<br />
and city, to which he gave his own name .<br />
City <strong>of</strong> the Great King . Jerusalem, so<br />
called in Psalm xlviii . 2, and by the Savior<br />
in Matt. v . 35 .<br />
Civilization and <strong>Freemasonry</strong>. Those<br />
who investigate in the proper spirit the history<br />
<strong>of</strong> Speculative Masonry will be strongly<br />
impressed with the peculiar relations that<br />
exist between the history <strong>of</strong> Masonry and<br />
that <strong>of</strong> civilization . <strong>The</strong>y will find these facts<br />
to be patent : that <strong>Freemasonry</strong> has ever been<br />
the result <strong>of</strong> civilization ; that in the most<br />
ancient times the spirit <strong>of</strong> Masonry and the<br />
spirit <strong>of</strong> civilization have always gone together<br />
; that the progress <strong>of</strong> both has been with<br />
equal strides ; that where there has been no<br />
appearance <strong>of</strong> civilization there has been no<br />
trace <strong>of</strong> Masonry ; and, finally, that wherever<br />
Masonry has existed in any <strong>of</strong> its forms, there<br />
it has been surrounded and sustained by civilization,<br />
which social condition it in turn elevated<br />
and purified .<br />
Speculative Masonry, therefore, seems to<br />
have been a necessary result <strong>of</strong> civilization .<br />
It is, even in its primitive and most simple<br />
forms, to be found among no barbarous or<br />
savage people. Such a state <strong>of</strong> society has<br />
never been capable <strong>of</strong> introducing or maintaining<br />
its abstract principles <strong>of</strong> Divine truth .<br />
But while Speculative Masonry is the result<br />
<strong>of</strong> civilization, existing only in its bosom and<br />
never found among barbarous or savage races,<br />
it has by a reactionary law <strong>of</strong> sociology,<br />
prove the means <strong>of</strong> extending and elevating<br />
the civilization to which it originally owed its<br />
birth. Civilization has always been progressive<br />
. That <strong>of</strong> Pelasgic Greece was far behind<br />
that which distinguished the Hellenic period<br />
<strong>of</strong> the same country. <strong>The</strong> civilization <strong>of</strong> the<br />
ancient world was inferior to that <strong>of</strong> the modern,<br />
and every century shows an advancement<br />
in the moral, intellectual, and social condition<br />
<strong>of</strong> mankind. But in this progress from imperfection<br />
to perfection the influence <strong>of</strong> those<br />
speculative systems that are identical with<br />
<strong>Freemasonry</strong> has always been seen and felt .<br />
Let us, for an example, look at the ancient<br />
heathen world and its impure religions . While<br />
the people <strong>of</strong> Paganism bowed, in their ignorance,<br />
to a many-headed god, or, rather, worshiped<br />
at the shrines <strong>of</strong> many gods, whose<br />
mythological history and character must have<br />
exercised a pernicious effect on the moral purity<br />
<strong>of</strong> their worshipers, Speculative Philosophy,<br />
in the form <strong>of</strong> the "Ancient Mysteries,"<br />
was exercising its influence upon a large class<br />
<strong>of</strong> neophytes and disciples, by giving this true<br />
symbolic interpretation <strong>of</strong> the old religious<br />
myths. In the adyta <strong>of</strong> their temples in Greece<br />
and Rome and Egypt, in the sacred caves <strong>of</strong><br />
India, and in the consecrated groves <strong>of</strong> Scandinavia<br />
and Gaul and Britain, these ancient<br />
sages were secretly divesting the Pagan faith<br />
<strong>of</strong> its polytheism and <strong>of</strong> its anthropomorphic<br />
deities, and were establishing a pure monotheism<br />
in its place, and illustrating, by a peculiar<br />
symbolism, the great dogmas-since<br />
taught in <strong>Freemasonry</strong>-<strong>of</strong> the unity <strong>of</strong> God<br />
and the immortality <strong>of</strong> the soul . And in modern<br />
times, when the religious thought <strong>of</strong> mankind<br />
under a better dispensation, has not<br />
required this purification, Masonry still, in<br />
other ways, exerts its influence in elevating<br />
the tone <strong>of</strong> civilization ; for through its working<br />
the social feelings have been strengthened,<br />
the amenities and charities <strong>of</strong> life been refined<br />
and extended, and, as we have had recent<br />
reason to know and see, the very bitterness <strong>of</strong><br />
strife and the blood-guiltiness <strong>of</strong> war have<br />
been s<strong>of</strong>tened and <strong>of</strong>tentimes obliterated .<br />
We then arrive at these conclusions, namely,<br />
that Speculative Masonry is a result <strong>of</strong> civilization,<br />
for it exists in no savage or barbarous<br />
state <strong>of</strong> society, but has always appeared with<br />
the advent in any country <strong>of</strong> a condition <strong>of</strong><br />
civilization, "grown with its growth and<br />
strengthened with its strength" ; and, in<br />
return, has proved, by a reactionary influence,<br />
a potent instrument in extending, elevatin*,<br />
and refining the civilization which gave it<br />
birth, by advancing its moral, intellectual,<br />
and religious character .<br />
Clandestine . <strong>The</strong> ordinary meaning <strong>of</strong><br />
this word is secret, hidden. <strong>The</strong> French word<br />
clandestin, from which it is derived, is defined<br />
by Boiste to be something "fait en cachette et<br />
contre les loin," done in a hiding-place and<br />
against the laws, which better suits the <strong>Masonic</strong><br />
signification, which is illegal, not authorized<br />
. Irregular is <strong>of</strong>ten used for small<br />
departures from custom .
154 CLANbESTINE<br />
CLEAN<br />
Clandestine Lodge . A body <strong>of</strong> Masons<br />
uniting in a Lodge without the consent <strong>of</strong> a<br />
<strong>Grand</strong> Lodge, or, although originally legally<br />
constituted, continuing to work after its charter<br />
has been revoked, is styled a "Clandestine<br />
Lodge ." Neither Anderson nor Entick employ<br />
the word. It was first used in the Book <strong>of</strong><br />
Constitutions in a note b Noortbouck, on<br />
page 239 <strong>of</strong> his edition. (Constitutions, 1784 .)<br />
regular Lodge would be the better term.<br />
Clandestine Mason . One made in or<br />
affiliated with a clandestine Lodge . With<br />
clandestine Lodges or Masons, regular Masons<br />
are forbidden to associate or converse on <strong>Masonic</strong><br />
subjects.<br />
Clare, Martin . A London schoolmaster<br />
and a celebrated Mason <strong>of</strong> England in the last<br />
century . He was a man <strong>of</strong> some distinction in<br />
literary circles, for he was a Fellow <strong>of</strong> the<br />
Royal Society. He was a <strong>Grand</strong> Steward in<br />
1734, Junior <strong>Grand</strong> Warden in 1735, and in<br />
1741, Deputy <strong>Grand</strong> Master. He was distinguished<br />
for zeal and intelligence in Mar<br />
sonry and it has been pretty well established<br />
that he was the author <strong>of</strong> A Defence <strong>of</strong> Masonry,<br />
which was issued in 1730 in answer to<br />
Prichard's Masonry Dissected, and which was<br />
reproduced in the 1738 Edition <strong>of</strong> the Constitutions<br />
. (Ars Quatuor Coronatorum vol .<br />
iv ., 33-41 .) He translated into English a<br />
work which had been published the preceding<br />
year, in Dublin, under the title <strong>of</strong> Relation<br />
Apologa',que et Historique de la Socltte des<br />
Franc-Macons . In 1735, he delivered an address<br />
before the <strong>Grand</strong> Lodge, which was<br />
translated into French and German . He died<br />
in 1751 .<br />
[E . L. H.]<br />
Clarence, H. R. H. the Duke <strong>of</strong>, afterward<br />
King William IV., was initiated in<br />
Lodge 86, Plymouth, on March 9, 1796.<br />
Classification <strong>of</strong> Masons . Oliver says, in<br />
his Dictionary <strong>of</strong> Symbolical Masonry (s. v.<br />
Classes), that ancient <strong>Masonic</strong> tradition informs<br />
us that the Speculative and Operative<br />
Masons who were assembled at the building<br />
<strong>of</strong> the Temple were arranged in nine classes,<br />
under their respective <strong>Grand</strong> Masters ; viz .,<br />
30,000 Entered Apprentices, under their<br />
<strong>Grand</strong> Master Adoniram 80,000 Fellow-<br />
Crafts, under Hiram Abif ; 2,000 Mark Men,<br />
under Stolkyn ; 1,000 Master Masons, under<br />
Mohabin ; 600 Mark Masters, under Ghiblim ;<br />
24 Architects, under Joabert ; 12 <strong>Grand</strong> Architects,<br />
under Adoniram ; 45 Excellent Masons,<br />
under Hiram Abif • 9 Super-Excellent<br />
Masons, under Tito Zacdok ; besides the Ish<br />
Sabbal or laborers. <strong>The</strong> tradition is, however<br />
rather apocryphal.<br />
davel, F . T . Begue . An abbe . A French<br />
<strong>Masonic</strong> writer, who published, in 1842, a<br />
Histoire Pittoresque de la Franc-Magonnerie et<br />
des Socittes Secretes Anciennes et Modernes .<br />
This work contains a great amount <strong>of</strong> interesting<br />
and valuable information, notwithstandmany<br />
historical inaccuracies, especially in<br />
erence to the Ancient Accepted Scottish<br />
Rite, <strong>of</strong> which the author was an adversary .<br />
For the publication <strong>of</strong> the work without authority<br />
he was suspended by the <strong>Grand</strong> Orient<br />
for two months and condemned to pay a fine .<br />
Clavel appealed' to the intelligence <strong>of</strong> the Fraternity<br />
against thiss sentence . In 1844, he commenced<br />
the publication <strong>of</strong> a <strong>Masonic</strong> Journal<br />
called the <strong>Grand</strong> Orient, the title <strong>of</strong> which he<br />
subsequently changed to the Orient. As he<br />
had not obtained the consent <strong>of</strong> the <strong>Grand</strong><br />
Orient, he was again brought before that body,<br />
and the sentence <strong>of</strong> perpetual exclusion from<br />
the <strong>Grand</strong> Orient pronounced against him .<br />
Rebold says that it was the act <strong>of</strong> a ,faction,<br />
and obtained by unfair means . It was not<br />
sustained by the judgment <strong>of</strong> the Craft in<br />
France, with whom Clavel gained reputation<br />
and popularity . Notwithstanding the Mar<br />
sonic literary labors <strong>of</strong> Clavel, an account <strong>of</strong><br />
the time <strong>of</strong> his birth or <strong>of</strong> his death, appears<br />
to be obscure . His desire seemed to be to establish<br />
as history, by publication, those views<br />
which he personally entertained and formed ;<br />
gathered from sources <strong>of</strong> doubtful character,<br />
he desired they should not be questioned in<br />
the future, semel pro semper .<br />
Clay . See Chalk, Charcoal, and Clay.<br />
Clay Ground . In the clay ground between<br />
Succoth and Zeredatha Hiram Abif cast all<br />
the sacred vessels <strong>of</strong> the 'Temple, as well as the<br />
pillars <strong>of</strong> the porch . This spot was about<br />
thirty-five miles in a northeast direction from<br />
Jerusalem ; and it is supposed that Hiram<br />
selected it for his foundry because the clay<br />
which abounded there was,'by its great tenacity,<br />
peculiarly fitted for making molds . <strong>The</strong><br />
<strong>Masonic</strong> tradition on this subject is sustained<br />
by the authority <strong>of</strong> Scripture . (See 1 Kings vii .<br />
46, and 2 Chron. iv . 17.) Morris, in his <strong>Freemasonry</strong><br />
in the Holy Land, gives the following<br />
interesting facts in reference to this locality .<br />
"A singular fact came to light under the investigations<br />
<strong>of</strong> my assistant at Jerusalem .<br />
He discovered that the jewellers <strong>of</strong> that city, at<br />
the present day, use a particular species <strong>of</strong><br />
brown, arenaceous clay in making moulds for<br />
casting small pieces in brass, etc . Inquiring<br />
whence this clay comes they reply, `From<br />
Seikoot about two days' journey north-east <strong>of</strong><br />
Jerusalem.' Here, then, is a satisfactory reply<br />
to the question, Where was the `clay ground'<br />
<strong>of</strong> Hiram's foundries? It is the best matrixclay<br />
existing within reach <strong>of</strong> Hiram Abif, and<br />
it is found only in `the clay ground between<br />
Succoth and Zeredatha' ; and considerable as<br />
was the distance, and extremely inconvenient<br />
as was the locality, so important did that<br />
master-workman deem it, to secure a sharp<br />
and perfect mould for his castings, that, as<br />
the Biblical record informs us, he established<br />
his furnaces there ."<br />
Clean Hands. Clean hands are a symbol<br />
<strong>of</strong> purity. <strong>The</strong> psalmist says "that he only<br />
shall ascend into the hill <strong>of</strong> the Lord, or shall<br />
stand in his holy place, who hath clean hands<br />
and a pure heart ." Hence, the washing <strong>of</strong> the<br />
hands is an outward sign <strong>of</strong> an internal purification<br />
; and the psalmist says in another<br />
place, "I will wash my hands in innocence .<br />
And I will encompass thine altar, Jehovah ."<br />
In the Ancient Mysteries the washing <strong>of</strong> the<br />
hands was always an introductory ceremony
CLEAVE<br />
CLERMONT 1,55<br />
to the initiation ; and, <strong>of</strong> course, it was used<br />
symbolically to indicate the necessity <strong>of</strong> purity<br />
from crime as a qualification <strong>of</strong> those who<br />
sought admission into the sacred rites ; and<br />
hence, on a temple in the Island <strong>of</strong> Crete, this<br />
inscription was placed : "Cleanse your feet,<br />
wash your hands, and then enter." Indeed,<br />
the washing <strong>of</strong> hands, as symbolic <strong>of</strong> purity,<br />
was among the ancients a peculiarly religious<br />
rite. No one dared to pray to the gods until he<br />
had cleansed his hands . Thus, Homer makes<br />
Hector say :<br />
" xepai 8' avi,rrow v Alt Aetsety ateoaa oivov<br />
"Atoµat." (Iliad, vi., 266 .)<br />
"I dread with unwashed hands to bring<br />
My incensed wine to Jove an <strong>of</strong>fering ."<br />
In a similar spirit <strong>of</strong> reli ion, 1Eneas, when<br />
leaving burning Troy, reuses to enter the<br />
Temple <strong>of</strong> Ceres until his hands, polluted by<br />
recent strife, had been washed in the living<br />
stream .<br />
Me hello e tanto digressum et `cede recenti,<br />
Attrectare nefas, donee me flumine vivo<br />
Abluero." (,'n., ii., 718.)<br />
"In me, now fresh from war and recent strife,<br />
'T is impious the sacred things to touch,<br />
Till in the living stream myself I bathe ."<br />
<strong>The</strong> same practise prevailed among the<br />
Jews, and a striking instance <strong>of</strong> the symbolism<br />
is exhibited in that well-known action <strong>of</strong><br />
Pilate who, when the Jews clamored for Jesus<br />
that they might crucify him, appeared before<br />
the people, and, having taken water, washed<br />
his hands, saying at the same time, `I am innocent<br />
<strong>of</strong> the blood <strong>of</strong> this just man, see ye to<br />
it."<br />
<strong>The</strong> white gloves worn by Masons as a part<br />
<strong>of</strong> their clothing, alluded to this symbolizing<br />
<strong>of</strong> clean hands ; and what in some <strong>of</strong> the high<br />
degrees has been called "<strong>Masonic</strong> Baptism"<br />
is nothing else but the symbolizing, by a ceremony,<br />
this doctrine <strong>of</strong> clean hands as the sign<br />
<strong>of</strong> a pure heart .<br />
Cleave. <strong>The</strong> word to cleave is twice used<br />
in Masonry, and each time in an opposite<br />
sense . First, in the sense <strong>of</strong> adhering, where<br />
the sentence in which it is employed is in the<br />
Past Master's Degree, and is taken from the<br />
137th Psalm : "Let my tongue cleave to the<br />
ro<strong>of</strong> <strong>of</strong> my mouth" ; second, in the Master's<br />
Degree, where, in the expression "<strong>The</strong> flesh<br />
cleaves from the bone," it has the intransitive<br />
meaning <strong>of</strong> to separate, and is equivalent to<br />
"the flesh parts, or separates, itself from the<br />
bone ." In this latter use the word is obsolete,<br />
and used only technically as a <strong>Masonic</strong> term .<br />
Cleche . A cross charged with another <strong>of</strong><br />
the same figure, but whose color is that <strong>of</strong> the<br />
field .<br />
Clefts <strong>of</strong> the Rocks . <strong>The</strong> whole <strong>of</strong> Palestine<br />
is very mountainous, and these mountains<br />
abound in deep clefts or eaves, which<br />
were anciently places <strong>of</strong> refuge to the nhabitants<br />
in time <strong>of</strong> war, and were <strong>of</strong>ten used as<br />
lurking places for robbers . It is, therefore,<br />
strictly m accordance with geographical truth<br />
that the statement, in relation to the concealment<br />
<strong>of</strong> certain persons in the clefts <strong>of</strong> the<br />
rocks, is made in the Third Degree . (See the<br />
latter part <strong>of</strong> the article Caverns .)<br />
Clement XU . A Pope who assumed the<br />
pontificate on the 12th <strong>of</strong> August, 1730, and<br />
died on the 6th <strong>of</strong> February, 1740 . On the<br />
24th <strong>of</strong> April, 1738, he published his celebrated<br />
bull <strong>of</strong> excommunication, entitled In<br />
Eminenti Apostolatus Specula, in which we<br />
find these words : "For which reason the temporal<br />
and spiritual communities are enjoined,<br />
in the name <strong>of</strong> holy obedience, neither to enter<br />
the society <strong>of</strong> Freemasons, to disseminate its<br />
principles, to defend it, nor to admit nor conceal<br />
it within their houses or palaces, or elsewhere,<br />
under pain <strong>of</strong> excommunication ipso<br />
facto, for all acting in contradiction to this,<br />
and from which the pope only can absolve the<br />
dying." Clement was a bitter persecutor <strong>of</strong><br />
the <strong>Masonic</strong> Order, and hence he caused his<br />
Secretary <strong>of</strong> State, the Cardinal Firrao, to<br />
issue on the 14th <strong>of</strong> January, 1739, a still<br />
more stringent edict for the Papal States, in<br />
which death and confiscation <strong>of</strong> property,<br />
without hope <strong>of</strong> mercy, was the penalty, or, as<br />
the original has it, "sotto Pena della morte, e<br />
confiscazione de beni da incorressi, i remissibilmente<br />
senz a speranza di grazia ."<br />
Clerks <strong>of</strong> Strict - Observance . Known<br />
also as the Spiritual Branch <strong>of</strong> the Templars,<br />
or Clerici Ordinis Templarii . This was a<br />
schism from the Order or Rite <strong>of</strong> Strict Observance,<br />
and was founded by Starck in 1767 .<br />
<strong>The</strong> members <strong>of</strong> this Rite established it as a<br />
rival <strong>of</strong> the latter system . <strong>The</strong>y claimed a<br />
preeminence not only over the Rite <strong>of</strong> Strict<br />
Observance, but also over all the Lodges <strong>of</strong><br />
ordinary Masonry, and asserted that they alone<br />
possessed the true secrets <strong>of</strong> the Order, and<br />
knew the place where the treasures <strong>of</strong> the<br />
Templars were deposited . (For a further history<br />
<strong>of</strong> this Rite, see Starck.) <strong>The</strong> Rite consisted<br />
<strong>of</strong> seven degrees, viz . : 1, 2 and 3 . Symbolic<br />
Masonry. 4 . Junior Scottish Mason, or<br />
Jungschotte . 5 . Scottish Master, or Knight<br />
<strong>of</strong> St . Andrew . 6 . Provincial Capitular <strong>of</strong> the<br />
Red Cross . 7 . Magus, or Knight <strong>of</strong> Purity<br />
and Light . Clavel (Histoire Pittoresque, p .<br />
186) gives different names to some <strong>of</strong> the<br />
degrees. This last was subdivided into five<br />
sections, as follows : I . Knight Novice <strong>of</strong> the<br />
third year. II . Knight Novice <strong>of</strong> the fifth<br />
year. III . Knight Novice <strong>of</strong> the seventh year .<br />
IV. Levite, and V . Priest . Ragon errs in calling<br />
this the Rite <strong>of</strong> Lax Observance .<br />
Clermont, Chapter <strong>of</strong>. On the 24th <strong>of</strong><br />
November 1754, the Chevalier de Bonneville<br />
established in Paris a Chapter <strong>of</strong> the high<br />
degrees under this name, which was derived<br />
from the Jesuitical Chapter <strong>of</strong> Clermont .<br />
This society was composed <strong>of</strong> many distinguished<br />
persons <strong>of</strong> the court and city, who,<br />
disgusted with the dissensions <strong>of</strong> the Parisian<br />
Lodges, determined to separate from them .<br />
<strong>The</strong>y adopted the Templar system, which had<br />
been created at Lyons, m 1743, and their Rite<br />
consisted at first <strong>of</strong> but six degrees, viz . : 1 2<br />
3 . St. John's Masonry . 4. Knight <strong>of</strong> !&'
156 CLERMONT<br />
CLOUDED<br />
Eagle . 5 . Illustrious Knight or Templar. 6 .<br />
Sublime Illustrious Knight . But soon after<br />
the number <strong>of</strong> these degrees was greatly extended<br />
. <strong>The</strong> Baron de Hund received the high<br />
degrees in this Chapter, and derived from them<br />
the idea <strong>of</strong> the Rite <strong>of</strong> Strict Observance,<br />
which he subsequently established in Germany.<br />
Clermont, College <strong>of</strong>. A college <strong>of</strong><br />
Jesuits in Paris, where James II ., after his<br />
flight from England, in 1688, resided until his<br />
removal to St . Germains. During his residence<br />
there, he is said to have sought the establishment<br />
<strong>of</strong> a system <strong>of</strong> <strong>Freemasonry</strong>, the<br />
object <strong>of</strong> which should be the restoration <strong>of</strong><br />
the House <strong>of</strong> Stuart to the throne <strong>of</strong> England .<br />
Relics <strong>of</strong> this attempted system are still to be<br />
found in many <strong>of</strong> the high degrees, and the<br />
Chapter <strong>of</strong> Clermont, subsequently organized<br />
in Paris, appears to have had some reference<br />
to it .<br />
Clermont, Count <strong>of</strong>. Louis <strong>of</strong> Bourbon,<br />
prince <strong>of</strong> the blood and Count <strong>of</strong> Clermont,<br />
was elected by sixteen <strong>of</strong> the Paris Lodges perpetual<br />
<strong>Grand</strong> Master, for the purpose <strong>of</strong> correcting<br />
the numerous abuses which had crept<br />
into French Masonry. He did not, however,<br />
fulfil the expectations <strong>of</strong> the French Masons ;<br />
for the next year he abandoned the supervision<br />
<strong>of</strong> the Lodges, and new disorders arose .<br />
He still, however, retained the <strong>Grand</strong> Mastership,<br />
and died in 1771, being succeeded by his<br />
nephew, the Duke <strong>of</strong> Chartres.<br />
Clinton, De Witt . A distinguished statesman,<br />
who was born at Little Britain, New<br />
York, March 2, 1769 and died on the 11th <strong>of</strong><br />
February, 1828 . Ve entered the <strong>Masonic</strong><br />
Order in 1793, and the next year was elected<br />
Master <strong>of</strong> his Lodge . In 1806, he was elevated<br />
to the position <strong>of</strong> <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> New York, and in 1814, to that <strong>of</strong><br />
<strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong> Encampment .<br />
In 1816, he was elected General <strong>Grand</strong> High<br />
Priest <strong>of</strong> the General <strong>Grand</strong> Chapter <strong>of</strong> the<br />
United States . In 1813, he became unwittingly<br />
complicated with the Spurious Consistory,<br />
established by Joseph Cerneau in the<br />
city <strong>of</strong> New York, but he took no active part<br />
in its proceedings, and soon withdrew from all<br />
connection with it. When the anti-<strong>Masonic</strong><br />
excitement arose in this country in 1826, in<br />
consequence <strong>of</strong> the affair <strong>of</strong> William Morgan,<br />
whom the Masons were accused <strong>of</strong> having put<br />
to death, Mr. Clinton was Governor <strong>of</strong> the<br />
State <strong>of</strong> New York, and took all the necessary<br />
measures for the arrest <strong>of</strong> the supposed criminals<br />
. But, although he <strong>of</strong>fered a liberal reward<br />
for their detection he was charged by<br />
the anti-Masons with <strong>of</strong>ficial neglect and indifference,<br />
charges which were undoubtedly<br />
false and malicious . Spenser, the special<br />
attorney <strong>of</strong> the State, employed for the prosecution<br />
<strong>of</strong> the <strong>of</strong>fenders, went so far as to<br />
resign his <strong>of</strong>fice, and to assign, as a reason for<br />
his resignation, the want <strong>of</strong> sympathy and<br />
support on the part <strong>of</strong> the Executive . But all<br />
<strong>of</strong> the accusations and insinuations are properly<br />
to be attributed to political excitement,<br />
anti-Masonry having been adopted soon after<br />
its origin by the politicians as an engine for<br />
their advancement to <strong>of</strong>fice. Clinton was an<br />
honorable man and a true patriot . He was<br />
also an ardent and devoted Mason .<br />
Closing . <strong>The</strong> duty <strong>of</strong> closing the Lodge<br />
is as imperative, and the ceremony as solemn,<br />
as that <strong>of</strong> opening ; nor should it ever be<br />
omitted through negligence, nor hurried over<br />
with haste but everything should be performed<br />
with order and precision so that no<br />
brother shall go away dissatisfied. From the<br />
very nature <strong>of</strong> our Constitution, a Lodge cannot<br />
properly be adjourned. It must be closed<br />
either in due form, or the brethren called <strong>of</strong>f<br />
to refreshment . But an adjournment on motion,<br />
as in other societies, is unknown to the<br />
Order . <strong>The</strong> Master can alone dismiss the<br />
brethren, and that dismission must take place<br />
after a settled usage . In <strong>Grand</strong> Lodges which<br />
meet for several days successively, the session<br />
is generally continued from day to day, by<br />
calling to refreshment at the termination <strong>of</strong><br />
each day's sitting .<br />
Clothed . A Mason is said to be properly<br />
clothed when he wears white leather gloves, a<br />
white apron, and the jewel <strong>of</strong> his <strong>Masonic</strong><br />
rank . <strong>The</strong> gloves are now <strong>of</strong>ten, but improperly,<br />
dispensed with, except on public occasions<br />
. "No Mason is permitted to enter a<br />
Lodge or join in its labors unless he is properly<br />
clothed ." Lenning, speaking <strong>of</strong> Continental<br />
Masonry, under the article Kleidung<br />
in his Lexicon, says that the clothing <strong>of</strong> a<br />
Freemason consists <strong>of</strong> apron, gloves, sword,<br />
and hat . In the York and American Rites, the<br />
sword and hat are used only in the degrees <strong>of</strong><br />
chivalry . In the catechisms <strong>of</strong> the early eighteenth<br />
century the Master <strong>of</strong> a Lodge was described<br />
as clothed in a yellow jacket and a blue<br />
pair <strong>of</strong> breeches, in allusion to the brass top<br />
and steel legs <strong>of</strong> a pair <strong>of</strong> compasses . After the<br />
middle <strong>of</strong> the century, he was said to be<br />
"clothed in the old colors, viz ., purple, crimson,<br />
and blue" ; and the reason assigned for it<br />
was "because they are royal, and such as the<br />
ancient kings and princes used to wear ." <strong>The</strong><br />
actual dress <strong>of</strong> a Master Mason was, however,<br />
a full suit <strong>of</strong> black, with white neck-cloth,<br />
apron, gloves, and stockings ; the buckles<br />
being <strong>of</strong> silver, and the jewels being suspended<br />
from a white ribbon by way <strong>of</strong> collar . (For the<br />
clothing and decorations <strong>of</strong> the different degrees,<br />
see Regalia .)<br />
Clothing the Lodge. In the "Generat<br />
Regulations," approved by the <strong>Grand</strong> Lodge<br />
<strong>of</strong> England in 1721, it is provided in article<br />
seven that "Every new Brother at his making<br />
is decently to cloath the Lodge, that is, all the<br />
Brethren present ; and to deposit something<br />
for the relief <strong>of</strong> indigent and decayed Brethren<br />
." By "clothing the Lodge" was meant<br />
furnishing the Brethren with gloves and<br />
aprons. <strong>The</strong> regulation no longer exists . It is<br />
strange that Oliver should have quoted as the<br />
authority for this usage a subsequent regulation<br />
<strong>of</strong> 1767. In Scotland this was practised<br />
in several Lodges to a comparatively recent<br />
date .<br />
Clouded Canopy.<br />
See Canopy, Clouded.
CLOUD<br />
COLE 157<br />
Cloud, Pillar <strong>of</strong>. See Pillars <strong>of</strong> Cloud and<br />
Fire .<br />
Cloudy. A word sometimes improperly<br />
used by the Wardens <strong>of</strong> a Lodge when reporting<br />
an unfavorable result <strong>of</strong> the ballot . <strong>The</strong><br />
proper word is foul.<br />
Clubs . <strong>The</strong> eighteenth century was distinguished<br />
in England by the existence <strong>of</strong><br />
numerous local and ephemeral associations<br />
under the name <strong>of</strong> clubs, where men <strong>of</strong> different<br />
classes <strong>of</strong> society met for amusement and<br />
recreation . Each pr<strong>of</strong>ession and trade had its<br />
club, and "whatever might be a man's character<br />
or disposition," says Oliver, "he would find<br />
in London a club that would square with his<br />
ideas." Addison, in his paper on the origin <strong>of</strong><br />
clubs (Spectator, No . 9), remarks : "Man is<br />
said to be a social animal, and as an instance <strong>of</strong><br />
it we may observe that we take all occasions<br />
and pretences <strong>of</strong> forming ourselves into those<br />
little nocturnal assemblies which are comm<br />
known by the name <strong>of</strong> clubs . When a<br />
set omen find themselves agree in any particular,<br />
though never so trivial, they establish<br />
themselves into a kind <strong>of</strong> fraternity and meet<br />
once or twice a week, upon the account <strong>of</strong> such<br />
a fantastic resemblance ." Hard drinking was<br />
characteristic <strong>of</strong> those times, and excesses too<br />
<strong>of</strong>ten marked the meetings <strong>of</strong> these societies .<br />
It was at this time that the Institution <strong>of</strong><br />
<strong>Freemasonry</strong> underwent its revival commonly<br />
known as the revival <strong>of</strong> 1717, and it is<br />
not strange that its social character was somewhat<br />
affected by the customs <strong>of</strong> the day . <strong>The</strong><br />
Lodges therefore assumed at that time too<br />
much <strong>of</strong> a convivial character, derived from<br />
the customs <strong>of</strong> the existing clubs and coteries ;<br />
but the moral and religious principles upon<br />
which the Institution was founded prevented<br />
any undue indulgence ; and although the<br />
members were permitted the enjoyment <strong>of</strong><br />
decent refreshment, there was a standing law<br />
which provided against all excess .<br />
Coat <strong>of</strong> the Tiler . In olden times it was<br />
deemed proper that the Tiler <strong>of</strong> a Lodge, like<br />
the beadle <strong>of</strong> a parish-whose functions were<br />
in some respects similar-should be distinguished<br />
by a tawdry dress . In a schedule <strong>of</strong><br />
the regalia, records, etc ., <strong>of</strong> the <strong>Grand</strong> Lodge<br />
<strong>of</strong> all England, taken at York in 1779, to be<br />
found in Hughan's <strong>Masonic</strong> Sketches and Repnnts<br />
(p 33), we find the following item : "a<br />
blue cloth coat with a red collar for the Tyler ."<br />
Cochleus. A very corrupt word in the<br />
Fourth Degree <strong>of</strong> the Scottish Rite ; there said<br />
to signify in the form <strong>of</strong> a screw, and to be the<br />
name <strong>of</strong> the winding staircase which led to the<br />
middle chamber. <strong>The</strong> true Latin word is<br />
cochlea. But the matter is so historically<br />
absurd that the word ought to be and is rejected<br />
in the modern rituals .<br />
Cock. <strong>The</strong> ancients made the cock a<br />
symbol <strong>of</strong> courage, and consecrated him to<br />
Mars, Pallas, and Bellona, deities <strong>of</strong> war .<br />
Some have supposed that it is in reference to<br />
this quality that the cock is used in the jewel<br />
<strong>of</strong> the Captain-General <strong>of</strong> an Encampment <strong>of</strong><br />
Knights Templar.<br />
Reghellini, however, gives a different ex-<br />
planation <strong>of</strong> this symbol. He says that the<br />
cock was the emblem <strong>of</strong> the sun and <strong>of</strong> life,<br />
and that as the ancient Christians allegorically<br />
deplored the death <strong>of</strong> the solar orb in<br />
Christ, the cock recalled its life and resurrection<br />
. <strong>The</strong> cock, we know, was a symbol<br />
among the early Christians, and is repeatedly<br />
to be found on the tombs in the catacombs <strong>of</strong><br />
Rome . Hence it seems probable that we<br />
should give a Christian interpretation to the<br />
jewel <strong>of</strong> a Knights Templar as symbolic <strong>of</strong> the<br />
resurrection. .<br />
Cockade . Some few <strong>of</strong> the German<br />
Lodges have a custom <strong>of</strong> permitting their<br />
members to wear a blue cockade in the hat as<br />
a symbol <strong>of</strong> equality and freedom-a symbolism<br />
which, as Lenning says, it is difficult to<br />
understand, and the decoration is inappropriate<br />
as a part <strong>of</strong> the clothing <strong>of</strong> a Mason . Yet<br />
it is probable that it was a conception <strong>of</strong> this<br />
kind that induced Cagliostro to prescribe the<br />
cockade as a part <strong>of</strong> the investiture <strong>of</strong> a female<br />
candidate in the initiation <strong>of</strong> his Lodges<br />
Clavel says the Venerable or Master <strong>of</strong> a<br />
French Lodge wears a black cockade .<br />
Cockle-Shell . <strong>The</strong> cockle-shell was worn<br />
by ilgrims in their hats as a token <strong>of</strong> their<br />
pr<strong>of</strong>ession ; now used in the ceremonies <strong>of</strong><br />
Templarism .<br />
Caetus . Latin. An assembly. It is incorrectly<br />
used in some old Latin <strong>Masonic</strong><br />
diplomas for a Lodge . It is used by Laurence<br />
Dermott in a diploma dated September 10<br />
1764, where he signs himself "Sec . M . Ceetus,'1<br />
or Secretary <strong>of</strong> the <strong>Grand</strong> Lodge .<br />
C<strong>of</strong>fin. In the Ancient Mysteries the<br />
aspirant could not claim a participation in<br />
the highest secrets until he had been placed in<br />
the Pastos, bed or c<strong>of</strong>fin . <strong>The</strong> placing him in<br />
the c<strong>of</strong>fin was called the symbolical death <strong>of</strong><br />
the mysteries, and his deliverance was termed<br />
a raising from the dead . "<strong>The</strong> mind," says an<br />
ancient writer, quoted by Stobaeus, "is affected<br />
in death just as it is in the initiation into<br />
the mysteries . And word answers to word, as<br />
well as thing to thing ; for TEXEVra' is to die,<br />
and rEA&neat, to be initiated ." <strong>The</strong> c<strong>of</strong>fin in<br />
Masonry is found on tracing boards <strong>of</strong> the<br />
early part <strong>of</strong> the last century, and has always<br />
constituted a part <strong>of</strong> the symbolism <strong>of</strong> the<br />
Third Degree, where the reference is precisely<br />
the same as that <strong>of</strong> the Pastos in the Ancient<br />
Mysteries.<br />
Cohen . 1'c . A Hebrew word signifying<br />
a priest. <strong>The</strong> French <strong>Masonic</strong> writers, indulging<br />
in a Gallic custom <strong>of</strong> misspelling all names<br />
derived from other languages, universally spell<br />
it coen.<br />
Cohens, Elected . See Paschalis, Martinez.<br />
Cole, Benjamin . He published at London,<br />
in 1728, and again in 1731, the Old Constitutions,<br />
engraved on thirty copper plates,<br />
under the title <strong>of</strong> A Book <strong>of</strong> the Ancient Constitutions<br />
<strong>of</strong> the Free and Accepted Masons . In<br />
1751, Cole printed a third edition with the<br />
title <strong>of</strong> <strong>The</strong> Ancient Constitutions and Charges<br />
<strong>of</strong> Freemasons, with a true representation <strong>of</strong><br />
their noble Art in several Lectures or Speeches .
158 COLE<br />
COLLOCATIO<br />
Subsequent editions were published up to<br />
1794. Bro . Richard Spencer, the wellknown<br />
<strong>Masonic</strong> bibliographer, says that Cole engraved<br />
his plates from a MS . which he calls<br />
the Constitutions <strong>of</strong> 1726, or from a similar<br />
MS . by the same scribe . Bro. Hughan published<br />
in 1869 in his Constitutions <strong>of</strong> the<br />
Freemasons, in a limited edition <strong>of</strong> seventy<br />
copies, a lithograph facsimile <strong>of</strong> the 1729<br />
Edition <strong>of</strong> Cole, and in 1897 a facsimile<br />
<strong>of</strong> the 1731 Edition, which was limited to<br />
200 copies was published by Mr . Richard<br />
Jackson <strong>of</strong> Leeds, with an introduction by<br />
Bro. Hughan .<br />
Cole, Samuel. He was at one time the<br />
<strong>Grand</strong> Secretary <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Maryland,<br />
and the author <strong>of</strong> a work entitled <strong>The</strong><br />
Freemason's Library, or General Ahiman Rezon,<br />
the first edition <strong>of</strong> which appeared in 1817,<br />
and the second in 1826 . It is something more<br />
than a mere monitor or manual <strong>of</strong> the degrees,<br />
and greatly excels in literary pretensions the<br />
contemporary works <strong>of</strong> Webb and Cross.<br />
Cole's Manuscript . <strong>The</strong> MS . from which<br />
Cole is supposed to have made his engraved<br />
Constitutions, now known as the Spencer MS .<br />
It was in the possession <strong>of</strong> Bro . Richard Spencer,<br />
who published it in 1871, under the title<br />
<strong>of</strong> A Book <strong>of</strong> the Ancient Constitutions <strong>of</strong> the<br />
Free and Accepted Masons . Anno Dom ., 1786.<br />
<strong>The</strong> subtitle is <strong>The</strong> Beginning and First<br />
Foundation <strong>of</strong> the Most Worthy Craft <strong>of</strong> Masonry,<br />
with the charges thereunto belonging. In<br />
1875 it was bought by Mr . E . T . Carson <strong>of</strong><br />
Cincinnati, U . S. A .<br />
Collar. An ornament worn around the<br />
neck by the <strong>of</strong>ficers <strong>of</strong> Lodges, to which is suspended<br />
a jewel indicative <strong>of</strong> the wearer's rank .<br />
<strong>The</strong> color <strong>of</strong> the collar varies in the different<br />
grades <strong>of</strong> Masonry . That <strong>of</strong> a symbolic Lodge<br />
is blue ; <strong>of</strong> a Past Master, purple ; <strong>of</strong> a Royal<br />
Arch Mason, scarlet ; <strong>of</strong> a Secret Master,<br />
white bordered with black ; <strong>of</strong> a Perfect Master,<br />
green, etc . <strong>The</strong>se colors are not arbitrary,<br />
but are each accompanied with a symbolic<br />
signification .<br />
In the United States, the collar worn by<br />
<strong>Grand</strong> Officers in the <strong>Grand</strong> Lodge is, properly,<br />
pur le edged with gold . In the <strong>Grand</strong> Lodge<br />
<strong>of</strong> England, the <strong>Grand</strong> Officers wear chains <strong>of</strong><br />
gold or metal gilt instead <strong>of</strong> collars, but on<br />
other occasions, collars <strong>of</strong> ribbon, garter blue,<br />
four inches broad, embroidered or plain .<br />
<strong>The</strong>-use <strong>of</strong> the collar in Masonry, as an<br />
<strong>of</strong>ficial decoration, is <strong>of</strong> very old date . It is a<br />
regulation that its form should be triangular ;<br />
that is, that it should terminate on the breast<br />
in a point. <strong>The</strong> symbolical reference is evident<br />
. <strong>The</strong> <strong>Masonic</strong> collar is derived from the<br />
practises <strong>of</strong> heraldry ; collars are worn not<br />
only by municipal <strong>of</strong>ficers and <strong>of</strong>ficers <strong>of</strong> State,<br />
but also by knights <strong>of</strong> the different orders as a<br />
part <strong>of</strong> their investiture .<br />
College. <strong>The</strong> regular Convocation <strong>of</strong> the<br />
subordinate bodies <strong>of</strong> the Society <strong>of</strong> Rosicrucians<br />
is called an Assemblage <strong>of</strong> the College,<br />
at which their mysteries are celebrated by initiation<br />
and advancement, at the conclusion<br />
<strong>of</strong> which the Mystic Circle is broken .<br />
Colleges, Irish . <strong>The</strong>se Were established<br />
in Paris between 1730 and 1740, and were<br />
rapidly being promulgated over France, when<br />
they were superseded by the Scottish Chapters.<br />
Colleges, <strong>Masonic</strong> . <strong>The</strong>re was atone time<br />
a great disposition exhibited by the Fraternity<br />
<strong>of</strong> the United States to establish colleges, to<br />
be placed under the supervision <strong>of</strong> <strong>Grand</strong><br />
Lodges . <strong>The</strong> first one ever endowed in this<br />
country was that at Lexington, in Missouri,<br />
established by the <strong>Grand</strong> Lodge <strong>of</strong> that State,<br />
in October, 1841, which for some time pursued<br />
a prosperous career. Other <strong>Grand</strong>Lodges, such<br />
as those <strong>of</strong> Kentucky, Mississippi, Arkansas,<br />
North Carolina, Florida, and a few others,<br />
subsequently either actually organized or took<br />
the preliminary steps for organizing <strong>Masonic</strong><br />
colleges in their respective jurisdictions. But<br />
experience has shown that there is an incongruity<br />
between the <strong>of</strong>ficial labors <strong>of</strong> a <strong>Grand</strong><br />
Lodge as the <strong>Masonic</strong> head <strong>of</strong> the Order and<br />
the superintendence and support <strong>of</strong> a college .<br />
Hence, these institutions have been very generally<br />
discontinued, and the care <strong>of</strong> providing<br />
for the education <strong>of</strong> indigent children <strong>of</strong> the<br />
Craft has been wisely committed to the subordinate<br />
Lodges.<br />
<strong>The</strong> late Thomas Brown, the distinguished<br />
<strong>Grand</strong> Master <strong>of</strong> Florida, thus expressed the<br />
following correct views on this subject :<br />
"We question if the endowment <strong>of</strong> colleges<br />
and large seminaries <strong>of</strong> learning, under the<br />
auspices and patronage <strong>of</strong> <strong>Masonic</strong> bodies, be<br />
the wisest plan for the accomplishment <strong>of</strong> the<br />
great design, or is in accordance with the<br />
character and principles <strong>of</strong> the Fraternity .<br />
Such institutions savor more <strong>of</strong> pageantry<br />
than utility ; and as large funds, amassed for<br />
such purposes, must <strong>of</strong> necessity be placed<br />
under the control and management <strong>of</strong> comparatively<br />
few, it will have a corrupting influence,<br />
promote discord, and bring re roach<br />
upon the Craft. <strong>The</strong> principles <strong>of</strong> Masonry<br />
do not sympathize with speculations in stock<br />
and exchange brokerage . Such, we fear, will<br />
be the evils attendant on such institutions, to<br />
say nothing <strong>of</strong> the questionable right and<br />
policy <strong>of</strong> drawing funds from the subordinate<br />
Lodges, which could be appropriated by their<br />
proper <strong>of</strong>ficers more judiciously, economically,<br />
and faithfully to the accomplishment <strong>of</strong> the<br />
same great and desirable object in the true<br />
<strong>Masonic</strong> spirit <strong>of</strong> charity, which is the bond <strong>of</strong><br />
peace ."<br />
Collegla Artifleum . Colleges <strong>of</strong> Artif.<br />
icers . (See Roman Colleges <strong>of</strong> Artificers .)<br />
Collegium. In Roman jurisprudence, a<br />
collegium, or college, expressed the idea <strong>of</strong><br />
several persons united together in any <strong>of</strong>fice<br />
or for any common purpose . It required not<br />
less than three to constitute a college, according<br />
to the law maxim, "Tree faciunt<br />
collegium" (Three make a college), and<br />
hence, perhaps, the <strong>Masonic</strong> rule that not<br />
fewer than three Master Masons can form a<br />
Lodge .<br />
Collocatio. <strong>The</strong> Greek custom <strong>of</strong> exposing<br />
the corpse on a bier over night,
COLOGNE<br />
COLOGNE 159<br />
near the threshold, that all might be convinced<br />
<strong>of</strong> the normal death.<br />
Cologne, Cathedral <strong>of</strong>. <strong>The</strong> city <strong>of</strong><br />
Cologne, on the banks <strong>of</strong> the Rhine, is memorable<br />
in the history <strong>of</strong> <strong>Freemasonry</strong> for the<br />
connection <strong>of</strong> its celebrated Cathedral with the<br />
labors <strong>of</strong> the Steinmetzen <strong>of</strong> Germany, whence<br />
it became the seat <strong>of</strong> one <strong>of</strong> the most important<br />
Lodges <strong>of</strong> that period . It has been asserted<br />
that Albertus Magnus designed the<br />
plan, and that he there also altered the Constitution<br />
<strong>of</strong> the Fraternity, and gave it a new<br />
code <strong>of</strong> laws . It is at least clear that in this<br />
Cathedral the symbolic principles <strong>of</strong> Gothic<br />
architecture, the distinguishing style <strong>of</strong> the<br />
Traveling Freemasons, were carried out in<br />
deeper significance than in any other building<br />
<strong>of</strong> the time. Whether the document known as<br />
the Charter <strong>of</strong> Cologne be authentic or not, and<br />
it is fairly well established that it is not, the<br />
fact that it is claimed to have emanated from<br />
the Lodge <strong>of</strong> that place, gives to the Cathedral<br />
an importance in the views <strong>of</strong> the <strong>Masonic</strong><br />
student .<br />
<strong>The</strong> Cathedral <strong>of</strong> Cologne is one <strong>of</strong> the most<br />
beautiful religious edifices in the world, and<br />
the vastest construction <strong>of</strong> Gothic architecture.<br />
<strong>The</strong> primitive Cathedral, which was<br />
consecrated in 873, was burned in 1248 . <strong>The</strong><br />
present one was commenced in 1249, and the<br />
work upon it continued until 1509 . But during<br />
that long period the labors were <strong>of</strong>ten interrupted<br />
by the sanguinary contests which<br />
raged between the city and its archbishops, so<br />
that only the choir and the chapels which surrounded<br />
it were finished . In the eighteenth<br />
century it suffered much from the ignorance<br />
<strong>of</strong> its own canons, who subjected it to unworthy<br />
mutilations, and during the French<br />
Revolution it was used as a military depot .<br />
In 1820, this edifice, ravaged by men and mutilated<br />
by time, began to excite serious anxieties<br />
for the solidity <strong>of</strong> its finished portions .<br />
<strong>The</strong> debris <strong>of</strong> the venerable pile were even<br />
about to be overthrown, when archeologic<br />
zeal and religious devotion came to the rescue<br />
. Societies were formed for its restoration<br />
by the aid <strong>of</strong> permanent subscriptions, which<br />
were liberally supplied ; and it was resolved to<br />
finish the gigantic structure according to the<br />
original plans which had been conceived by<br />
Gerhard de Saint Trond, the ancient master<br />
<strong>of</strong> the works . <strong>The</strong> works were renewed under<br />
the direction <strong>of</strong> M . Zwiner . <strong>The</strong> building is<br />
now completed ; Mr. Seddon says (Ramb. on<br />
the Rhine, p . 16), "It is without question, one<br />
<strong>of</strong> the most stupendous structures ever conceived<br />
."<br />
<strong>The</strong>re is a story, that may be only a tradition,<br />
that there was a book written by<br />
Albertus Magnus called Liber Constructionum<br />
Alberti, which contained the secrets <strong>of</strong> the<br />
Operative Masons, and particularly giving<br />
directions <strong>of</strong> how to lay the foundations <strong>of</strong><br />
cathedrals .<br />
Even though these builders had a special<br />
treatise on laying the foundations <strong>of</strong> cathedrals,<br />
they had not made provision for inventions<br />
which carte later. It has been shown<br />
that lately the foundations <strong>of</strong> the Cathedral<br />
were being loosened by the constant shaking<br />
from the railway trains that now run near, so<br />
that they became unsafe and seriously threat .<br />
ened the destruction <strong>of</strong> this wonderful master .<br />
piece <strong>of</strong> Gothic architecture . <strong>The</strong> German<br />
Government came to the relief and saved the<br />
structure . [E . E . C .]<br />
Cologne, Charter <strong>of</strong> . This is an interesting<br />
<strong>Masonic</strong> document, originally written in<br />
Latin, and purporting to have been issued in<br />
1535. Its history, as given by those who first<br />
<strong>of</strong>fered it to the public, and who claim that it<br />
is authentic, is as follows : From the year<br />
1519 to 1601, there existed in the city <strong>of</strong> Amsterdam,<br />
in Holland, a Lodge whose name was<br />
Het Vredendall, or <strong>The</strong> Valley <strong>of</strong> Peace . In<br />
the latter year, circumstances caused the<br />
Lodge to be closed, but in 1637 it was revived,<br />
by four <strong>of</strong> its surviving members, under the<br />
name <strong>of</strong> Frederick's Vredendall, or Frederick's<br />
Valley <strong>of</strong> Peace. In this Lodge, at the time <strong>of</strong><br />
its restoration, there was found a chest, bound<br />
with brass and secured by three locks and<br />
three seals, which, according to a protocol<br />
published on the 29th <strong>of</strong> January, 1637, contained<br />
the following documents :<br />
1 . <strong>The</strong> original warrant <strong>of</strong> constitution <strong>of</strong><br />
the Lodge Het Vredendall, written in the<br />
English language. 2. A roll <strong>of</strong> all the members<br />
<strong>of</strong> the Lodge from 1519 to 1601 . 3 . <strong>The</strong><br />
original charter given to the Brotherhood at<br />
the city <strong>of</strong> Cologne, and which is now known<br />
among <strong>Masonic</strong> historians as the Charter <strong>of</strong><br />
Cologne.<br />
It is not known how long these documents<br />
remained in possession <strong>of</strong> the Lodge at Amsterdam.<br />
But they were subsequently remitted<br />
to the charge <strong>of</strong> Bro . James Van<br />
Vasner, Lord <strong>of</strong> Opdem, whose signature is<br />
appended to the last attestation <strong>of</strong> <strong>The</strong> Hague<br />
register, under the date <strong>of</strong> the 2d <strong>of</strong> February,<br />
16y38 . After his death, they remained among<br />
the papers <strong>of</strong> his family until 1790, when M .<br />
Walpenaer, one <strong>of</strong> his descendants, presented<br />
them to Bro. Van Boetzelaer, who was then<br />
the <strong>Grand</strong> Master <strong>of</strong> the Lodges <strong>of</strong> Holland.<br />
Subsequently they fell into the hands<br />
<strong>of</strong> some person whose name is unknown, but<br />
who, in 1816, delivered them to Prince Frederick.<br />
<strong>The</strong>re is a story that the Prince received<br />
these documents accompanied by a letter,<br />
written in a female hand, and signed "C .,<br />
child <strong>of</strong> V . J." In this letter the writer states<br />
that she had found the documents among the<br />
papers <strong>of</strong> her father, who had received them<br />
from Mr . Van Boetzelaer. It is suspected that<br />
the authoress <strong>of</strong> the letter was the daughter<br />
<strong>of</strong> Bro . Van Jeylinger, who was the successor<br />
<strong>of</strong> Van Boetzelaer as <strong>Grand</strong> Master <strong>of</strong><br />
Holland .<br />
<strong>The</strong>re is another version <strong>of</strong> the history<br />
which states that these documents had long<br />
been in the possession <strong>of</strong> the family <strong>of</strong> Wassenaer<br />
Van Opdem, by a member <strong>of</strong> which<br />
they were presented to Van Boetzelaer, who<br />
subsequently gave them to Van Jeylinger,<br />
with strict injunctions to preserve them until
160 COLOGNE<br />
COLORADO<br />
the restitution <strong>of</strong> the Orange regency . <strong>The</strong><br />
originals are now, or were very lately, deposited<br />
in the archives <strong>of</strong> a Lodge at Namur,<br />
on the Meuse ; but copies <strong>of</strong> the charter were<br />
given to the Fraternity under the following<br />
circumstances :<br />
In the year 1819, Prince Frederick <strong>of</strong> Nassau,<br />
who was then the <strong>Grand</strong> Master <strong>of</strong> the<br />
National <strong>Grand</strong> Lodge <strong>of</strong> Holland, contemplating<br />
a reformation in Masonry, addressed<br />
a circular on this subject to all the Lodges<br />
under his jurisdiction, for the purpose <strong>of</strong> enlisting<br />
them in behalf <strong>of</strong> his project, and accompanied<br />
this circular with copies <strong>of</strong> the<br />
charter which he had caused to be taken in<br />
facsimile, and also <strong>of</strong> the register <strong>of</strong> the Amsterdam<br />
Lodge, Valley <strong>of</strong> Peace, to which I<br />
have already referred as contained in the<br />
brass-mounted chest . A transcript <strong>of</strong> the<br />
charter in the original Latin, with all its errors,<br />
was published, in 1818, in the Annales Magonniques.<br />
<strong>The</strong> document was also presented to<br />
the public in a German version, in 1819, by<br />
Dr . Fred. Heldmann ; but his translation has<br />
been proved, by Lenning and others, to be exceedingly<br />
incorrect . In 1821, Dr. Krause published<br />
it in his celebrated work entitled <strong>The</strong><br />
Three Oldest <strong>Masonic</strong> Documents . It has been<br />
frequently published since in a German translation,<br />
in whole or in part, but is accessible to<br />
the English reader only in Burnes' Sketch <strong>of</strong><br />
the History <strong>of</strong> the Knights Templars (London,<br />
1840) ; in the English translation <strong>of</strong> Findel's<br />
History <strong>of</strong> <strong>Freemasonry</strong>, and in the American<br />
Quarterly Review <strong>of</strong> <strong>Freemasonry</strong>, where it was<br />
published with copious notes by the author <strong>of</strong><br />
the present work. P . J. Schouten, a Dutch<br />
writer on the history <strong>of</strong> <strong>Freemasonry</strong>, who had<br />
undoubtedly seen the original document, describes<br />
it as being written on parchment in<br />
<strong>Masonic</strong> cipher, in the Latin language, the<br />
characters uninjured by time, and the subscription<br />
<strong>of</strong> the names not in cipher, but in the<br />
ordinary cursive character . <strong>The</strong> Latin is that<br />
<strong>of</strong> the Middle Ages, and is distinguished by<br />
many incorrectly spelled words, and frequent<br />
grammatical solecisms. Thus, we find "bagistri"<br />
for "magistri," "trigesimo" for "tricesimo,"<br />
"ad nostris ordinem" for "ad nostrum<br />
ordinem," etc .<br />
Of the authenticity <strong>of</strong> this document, it is<br />
but fair to say that there are well-founded<br />
doubts among many <strong>Masonic</strong> writers . <strong>The</strong><br />
learned antiquaries <strong>of</strong> the University <strong>of</strong> Le -<br />
den have testified that the paper on which the<br />
register <strong>of</strong> the Lodge at <strong>The</strong> Hague is written,<br />
is <strong>of</strong> the same kind that was used in Holland at<br />
the commencement <strong>of</strong> the seventeenth century,<br />
which purports to be its date, and that the<br />
characters in which it is composed are <strong>of</strong> the<br />
same period . This register, it will be remembered,<br />
refers to the Charter <strong>of</strong> Cologne as<br />
existing at that time ; so that if the learned<br />
men <strong>of</strong> Leyden have not been deceived, the<br />
fraud--supposing that there is one in the<br />
charter-must be more than two centuries old .<br />
Dr. Burnes pr<strong>of</strong>esses to have no faith in the<br />
document, and the editors <strong>of</strong> the Hermes at<br />
once declare it to be surreptitious. But the<br />
condemnation <strong>of</strong> Burnes is too sweeping in its<br />
character, as it includes with the charter all<br />
other German documents on <strong>Freemasonry</strong> ;<br />
and the opinion <strong>of</strong> the editors <strong>of</strong> the Hermes<br />
must be taken with some grains <strong>of</strong> allowance,<br />
as they were at the time engaged in a controversy<br />
with the <strong>Grand</strong> Master <strong>of</strong> Holland, and<br />
in the defense <strong>of</strong> the high degrees, whose<br />
claims to antiquity this charter would materially<br />
impair . Dr. Oliver, on the other hand,<br />
quotes it unreservedly, in his Landmarks, as<br />
an historical document worthy <strong>of</strong> credit ; and<br />
Reghellini treats it as authentic . In Germany,<br />
the <strong>Masonic</strong> authorities <strong>of</strong> the highest reputation,<br />
such as Heldermann, Morsdorf, Moss,<br />
and many others, have repudiated it as a<br />
spurious production, most probably <strong>of</strong> the<br />
beginning <strong>of</strong> the present century . oss objects<br />
to the document, that customs are referred<br />
to in it that were not known in the rituals<br />
<strong>of</strong> initiation until 1731 ; that the higher<br />
degrees were nowhere known until 1725 ; that<br />
none <strong>of</strong> the eighteen copied documents have<br />
been found ; that the declaimer against Templar<br />
Masonry was unnecessary in 1535, as no<br />
Templar degrees existed until 1741 ; that some<br />
<strong>of</strong> the Latin expressions are not such as were<br />
likely to have been used ; and a few other objections<br />
<strong>of</strong> a similar character . Bobrik, who<br />
published, in 1840, the Text, Translation, and<br />
Examination <strong>of</strong> the Cologne Document, also<br />
advances some strong critical arguments<br />
against its authenticity . On the whole, the<br />
arguments to disprove the genuineness <strong>of</strong> the<br />
charter appear to be very convincing, and are<br />
strong enough to throw at least great doubt<br />
upon it as being anything else but a modern<br />
forgery. [See Gould's History <strong>of</strong> <strong>Freemasonry</strong><br />
(i ., 496), where the question <strong>of</strong> the authenticity<br />
<strong>of</strong> the document is examined, and it is<br />
classed among Apocryphal Manuscripts .-<br />
E . L . H .]<br />
Cologne, Congress <strong>of</strong>. A Congress which<br />
is said to have been convened in 1525, by the<br />
most distinguished Masons <strong>of</strong> the time, in<br />
the city <strong>of</strong> Cologne, as the representatives <strong>of</strong><br />
nineteen <strong>Grand</strong> Lodges, who are said to have<br />
issued the celebrated manifesto, in defense <strong>of</strong><br />
the character and aims <strong>of</strong> the Institution,<br />
known as the Charter <strong>of</strong> Cologne. Whether<br />
this Congress was ever held is a moot point<br />
among <strong>Masonic</strong> writers, most <strong>of</strong> them contending<br />
that it never was, and that it is simply<br />
an invention <strong>of</strong> the early part <strong>of</strong> the present<br />
century . (See Cologne, Charter <strong>of</strong> .)<br />
Colonial Lodges . Lodges in the colonies<br />
<strong>of</strong> Great Britain are under the immediate<br />
supervision and jurisdiction <strong>of</strong> District <strong>Grand</strong><br />
Lodges, to which title the reader is referred .<br />
Colorado. <strong>Freemasonry</strong> was introduced<br />
into the territory <strong>of</strong> Colorado in 1860, in which<br />
year the <strong>Grand</strong> Lodge <strong>of</strong> Kansas chartered<br />
Golden City Lodge at Golden City . In 1861<br />
two other Lodges, Rocky Mountain at Gold<br />
Hill and Summit Lodge at Parkville, were<br />
chartered by the <strong>Grand</strong> Lodge <strong>of</strong> Nebraska .<br />
On August 2, 1861, representatives from these<br />
three Lodges met in convention at Golden<br />
City, and organized the <strong>Grand</strong> Lodge <strong>of</strong> Col-
COLORED<br />
COMACINE 161<br />
orado, the <strong>Grand</strong> East <strong>of</strong> which was placed at<br />
Denver. J. M . Chivington was elected first<br />
<strong>Grand</strong> Master . Chapters <strong>of</strong> Royal Arch<br />
Masons and a Commandery <strong>of</strong> Knights Templar<br />
were subsequently introduced .<br />
Colored Fraternities . <strong>The</strong> secret societies<br />
<strong>of</strong> negroes claiming to be <strong>Masonic</strong> are<br />
quite extensive, embracing <strong>Grand</strong> Lodges in<br />
practically every State . (See Negro Masonry.)<br />
Colors, Symbolism <strong>of</strong>. Wemyss, in his<br />
Clavis Symbolica, says : "Color, which is outwardly<br />
seen on the habit <strong>of</strong> the body, is symbolically<br />
used to denote the true state <strong>of</strong> the<br />
person or subject to which it is applied, according<br />
to its nature ." This definition may<br />
appropriately be borrowed on the present occasion,<br />
and applied to the system <strong>of</strong> <strong>Masonic</strong><br />
colors . <strong>The</strong> color <strong>of</strong> a vestment or <strong>of</strong> a decoration<br />
is never arbitrarily adopted in <strong>Freemasonry</strong><br />
. Every color is selected with a view to<br />
its power in the symbolic alphabet, and it<br />
teaches the initiate some instructive moral<br />
lesson, or refers to some important historical<br />
fact in the .system .<br />
Frederic Portal, a French archeologist, has<br />
written a valuable treatise on the symbolism<br />
<strong>of</strong> colors, under the title <strong>of</strong> Des Couleurs Symboliques<br />
dans l'antiquite, le moyen dge et les<br />
temps modernes, which is well worth the attention<br />
<strong>of</strong> <strong>Masonic</strong> students . <strong>The</strong> <strong>Masonic</strong><br />
colors are seven in number, namely : 1, blue ;<br />
2, purple ; 3 red ; 4, white; 5, black ; 6,<br />
green ; 7, yellow ; 8, violet. (See those respective<br />
titles .)<br />
Columbia, District <strong>of</strong>. <strong>The</strong> <strong>Grand</strong><br />
Lodge <strong>of</strong> the District <strong>of</strong> Columbia was organized<br />
December 11, 1810, by Lodges having<br />
warrants from Maryland and Virginia, and<br />
Valentine Reintzel was elected <strong>Grand</strong> Master .<br />
It has 27 Lodges under it. <strong>The</strong> <strong>Grand</strong><br />
Chapter formed, originally, a component<br />
part <strong>of</strong> the <strong>Grand</strong> Chapter <strong>of</strong> Maryland and<br />
the District <strong>of</strong> Columbia ; but the connection<br />
was dissevered in 1867, and an independent<br />
<strong>Grand</strong> Chapter formed, which has now<br />
five Chapters under its jurisdiction . <strong>The</strong>re is<br />
neither a <strong>Grand</strong> Commandery nor <strong>Grand</strong><br />
Council in the Territory, but several Commanderies<br />
subordinate to the <strong>Grand</strong> Encampment<br />
<strong>of</strong> the United States and a Council <strong>of</strong><br />
Royal and Select Masters chartered by the<br />
<strong>Grand</strong> Council <strong>of</strong> Massachusetts . <strong>The</strong> Scottish<br />
Rite has also been successfully cultivated,<br />
and there are in operation a Lodge <strong>of</strong><br />
Perfection and a Chapter <strong>of</strong> Rose Croix .<br />
Column. Around ~pillar made to supporas<br />
well as to adorn a building, whose construction<br />
varies in the different orders <strong>of</strong> architect<br />
ture. In Masonry, columns have a symbolic<br />
signification as the supports <strong>of</strong> a Lodge, and<br />
are known as the Columns <strong>of</strong> Wisdom,<br />
Strength, and Beauty. <strong>The</strong> broken column is<br />
also a symbol in Masonry . (See the titles<br />
Supports <strong>of</strong> the Lodge and Broken Column .)<br />
Comacine Masters . It has long been a<br />
theory <strong>of</strong> some writers, secular and <strong>Masonic</strong>,<br />
that there was a direct succession <strong>of</strong> the operative<br />
gilds from the Roman Colleges to those<br />
who merged into Speculative Masonry in<br />
1717, and as investigation proceeded, the<br />
pro<strong>of</strong>s became stronger and stronger until<br />
now it can no longer reasonably be doubted .<br />
At first it was not attempted to prove the<br />
succession it was only inferred, but recently<br />
more careful investigators have come to view,<br />
whose results go far in establishing the direct<br />
succession from Roman Colleges to Speculative<br />
Masonry .<br />
<strong>The</strong> principal purpose <strong>of</strong> this article is to<br />
put a link in the chain <strong>of</strong> operative gilds and<br />
establish a continuous connection from the<br />
oldest gild formation (Roman Colleges which<br />
see) through the Lombard period and lztenaissance<br />
to the formation <strong>of</strong> Speculative Masonry<br />
by the English gilds .<br />
Before beginning the description <strong>of</strong> the<br />
Comacine Masters, which, from the controversial<br />
character <strong>of</strong> the subject, must <strong>of</strong> necessity<br />
be kindred to a discussion resting heavily<br />
on citations and quoted authorities who<br />
have worked in this special field, it will be<br />
necessary to draw a fair picture <strong>of</strong> the Roman<br />
possessions and civilization at this period .<br />
When Rome had passed the zenith <strong>of</strong> her<br />
power and had begun to decline from internal<br />
and external causes, it is but natural to suppose<br />
that her neighboring enemies noticed<br />
this, and as they had long looked upon Italy<br />
with avaricious eyes, felt the time had arrived<br />
for them to attain what they had most desired<br />
. <strong>The</strong> year 476 A.D., when the last <strong>of</strong><br />
the nominal Cmsars ceased to rule in the<br />
West, is usually taken by historians as marking<br />
the fall <strong>of</strong> the Roman Empire. However<br />
true that may be, the falling began when Constantine<br />
established the seat <strong>of</strong> his empire<br />
at Constantinople, in 327 and drew much<br />
strength from Rome, thereby making it easier<br />
for the Vandals and Goths to renew their attacks.<br />
For five centuries horde after horde<br />
<strong>of</strong> barbarians flung themselves against the<br />
Roman frontiers, each striking deeper than<br />
the last, and being repelled with greater and<br />
greater difficulty, the Empire sinking beneath<br />
internal decay more than from her external<br />
enemies .<br />
When the Western Empire ceased in the<br />
fifth century and Europe was plunged into<br />
what has been called "<strong>The</strong> Dark Ages" and<br />
all progress in letters and the arts <strong>of</strong> peace is<br />
supposed to have ceased, it is refreshing to<br />
quote what John Fiske said in Old and New<br />
Ways <strong>of</strong> Treating History, when speaking <strong>of</strong><br />
that period : "In truth the dull ages which no<br />
Homer has sung or Tacitus described, have<br />
sometimes been critical ages for human<br />
progress . . This restriction <strong>of</strong> the views to<br />
literary ages has had much to do with the popular<br />
misconception <strong>of</strong> the 1,000 years that<br />
elapsed between the reign <strong>of</strong> <strong>The</strong>odoric the<br />
Great and the Discovery <strong>of</strong> America . For<br />
many reasons that period might be called the<br />
Middle Ages ; but the popular mind is apt to<br />
lump these ten centuries together, as if they<br />
were all alike, and apply to them the misleading<br />
epithet `Dark Ages .' A portion <strong>of</strong> the<br />
darkness is in the minds <strong>of</strong> those who use<br />
the epithet."
162 COMACINE<br />
COMACINE<br />
I, also, wish to take exception to theirpo sition<br />
and conclusions, for in the success <strong>of</strong> my<br />
exceptions lies the potency and possibility <strong>of</strong><br />
my subject, the Comacine Masters, who lived<br />
and built at this period, having descended<br />
from branches <strong>of</strong> the Roman Colleges <strong>of</strong> Artificers<br />
who had come to Como as colonists or<br />
had fled to this free republic for safety during<br />
barbaric invasions, creating and developing<br />
what is called Lombard architecture, and<br />
forming a powerful gild which later not only<br />
influenced, but had a connection with the<br />
gilds <strong>of</strong> France and Germany at the Re-'<br />
naissance, thereby establishing a direct line <strong>of</strong><br />
descent <strong>of</strong> Rbman Colleges to the operative<br />
gilds that grew into Speculative Masonry .<br />
It can be understood bow a tribe or a small<br />
section <strong>of</strong> people may, from various causes,<br />
recede in letters, science and civilization, but<br />
how the world could do so is difficult to comprehend,<br />
yet the historians and literature<br />
attempted to confirm this in describing the<br />
"gloom when the sun <strong>of</strong> progress was in a<br />
total or partial eclipse from the fifth to the<br />
twelfth centuries," or, between the period <strong>of</strong><br />
ancient Classic Art <strong>of</strong> Rome and that early<br />
rise <strong>of</strong> Art in the twelfth century, which led<br />
to the Renaissance . Leder Scott says that<br />
"this hiatus is supposed to be a time when Art<br />
was utterly dead and buried, its corpse in Byzantine<br />
dress lying embalmed in its tomb at<br />
Ravenna. But all death is nothing but the<br />
germ <strong>of</strong> new life . Art was not a corpse ; it<br />
was only a seed laid in Italian soil to germinate<br />
and it bore several plants before the great<br />
reflowering period <strong>of</strong> the Renaissance ."<br />
Those who produced these several plants<br />
which it bore before the great Cathedral<br />
Building period that followed the Renaissance,<br />
will furnish the subject <strong>of</strong> this article,<br />
and trust it will be as interesting and important<br />
to the <strong>Masonic</strong> student as it is new in<br />
the literature <strong>of</strong> Masonry.<br />
Most things will I trust, become more and<br />
more clear as we follow up the traces <strong>of</strong> the<br />
Comacine Gild from the chrysalis state, in<br />
which Roman Art hibernated during the dark<br />
winter <strong>of</strong> the usually called Dark Ages, as<br />
Scott says "through the grub state <strong>of</strong> the<br />
Lombard period to the glorious winged flight<br />
<strong>of</strong> the full Gothic <strong>of</strong> the Renaissance ."<br />
Many historians, <strong>Masonic</strong> and pr<strong>of</strong>ane, who<br />
wrote as long as a generation ago, are inclined<br />
to give the impression that there was but little<br />
or nothing that transpired during the so-called<br />
Dark Ages which was essential to the world's<br />
progress at the time, or worthy <strong>of</strong> contemplation<br />
at present . Had their views <strong>of</strong> the importance<br />
<strong>of</strong> historical matter prevailed, we<br />
would now know very little <strong>of</strong> what transpired<br />
from the Fall <strong>of</strong> the Western part <strong>of</strong> the<br />
Roman Empire to the Renaissance . We know<br />
that many cities in Italy were rebuilt after<br />
they had been sacked and partly destroyed<br />
by the Goths and Huns . Many cathedrals<br />
were built during this period, some <strong>of</strong> which<br />
work lasts till to-day, and is worthy workmanship.<br />
<strong>The</strong> historical architects have approached<br />
this period from another angle and<br />
the results <strong>of</strong> their efforts now make this article<br />
possible and open up a new and important<br />
field for <strong>Masonic</strong> students .<br />
Toward the end <strong>of</strong> the fifth century a new<br />
wave <strong>of</strong> barbaric invasions swept over the<br />
West. North and East Gaul-all not previously<br />
held by the Visigoths-fell into the<br />
hands <strong>of</strong> the Franks (486) . <strong>The</strong>odoric and the<br />
Ostrogoths wrested Italy from Odoacer and<br />
established the Ostrogothic Kingdom in Italy,<br />
with its capital at Ravenna. This kingdom<br />
was established and governed on exceptionally<br />
enlightened lines. <strong>The</strong>odoric, <strong>of</strong>ten called TJie<br />
Great, was the most broad-minded and advanced<br />
<strong>of</strong> all the German conquerors. He was<br />
a man <strong>of</strong> culture, yet some have said that he<br />
could not read . He had been educated from<br />
his eighth to his eighteenth year at Constantinople.<br />
His rule was, therefore, more like<br />
the revival <strong>of</strong> Roman ideas than a barbarous<br />
conquest. Accordingly we need not be surprised<br />
to find him decorating his capital city,<br />
Havenna, during the period <strong>of</strong> his occupation,<br />
(493-526) with a series <strong>of</strong> monuments which,<br />
although strongly tinctured with Byzantine<br />
influence, yet constitute, perhaps, the finest<br />
examples we possess <strong>of</strong> the early Christian<br />
style . <strong>The</strong>odoric was an Aryan and opposed<br />
to the Bishop <strong>of</strong> Rome. This fact and his<br />
education at Constantinople are sufficient to<br />
explain the strong Byzantine elements so<br />
noticeable even in those monuments at Ravenna,<br />
which antedate the Byzantine conquest .<br />
Charles A . Cummings in his History <strong>of</strong> Architecture<br />
in Italy says : "One <strong>of</strong> the earliest acts<br />
<strong>of</strong> <strong>The</strong>odoric after his accession to the throne<br />
was the appointment <strong>of</strong> an architect to have<br />
charge <strong>of</strong> all the public buildings-including<br />
the aqueducts and the city walls-<strong>of</strong> Ravenna<br />
and Rome putting at his disposal for this purpose,<br />
yearly, twelve hundred pounds <strong>of</strong> gold<br />
two hundred and fifty thousand bricks, and<br />
the income <strong>of</strong> the Lucrine Haven . A remarkable<br />
letter from <strong>The</strong>odoric to this <strong>of</strong>ficial on<br />
his appointment is preserved by Cassiodorus,<br />
who was the minister <strong>of</strong> the Empire. `<strong>The</strong>se<br />
excellent buildings,' he says, `are my delight .<br />
<strong>The</strong>y are the noble image <strong>of</strong> the power <strong>of</strong> the<br />
Empire, and bear witness to its grandeur and<br />
glory . <strong>The</strong> palace <strong>of</strong> the sovereign is shown<br />
to ambassadors as a monument worthy <strong>of</strong><br />
their admiration, and seems to declare to them<br />
his greatness. It is then a great pleasure for<br />
an enlightened prince to inhabit a palace<br />
where all the perfections <strong>of</strong> art are united, and<br />
to find there relaxation from the burden <strong>of</strong><br />
public affairs . . I give you notice that our<br />
intelligence and talents have determine me<br />
to confide to your hands the care <strong>of</strong> my palace .<br />
It is my wish that you preserve in its original<br />
splendor all which is ancient, and that whatever<br />
you add to it may be conformable to it in<br />
style. It is not a work <strong>of</strong> small importance<br />
which I place in your hands, since it will be<br />
your duty to fulfill by your art the lively desire<br />
which I feel to illustrate my reign by<br />
many new edifices ; so that whether the matter<br />
in hand be the rebuilding <strong>of</strong> a city, the<br />
construction <strong>of</strong> new castles, or the building <strong>of</strong>
COMACINE<br />
a Pretorium: it will be for you to translate<br />
my projects into accomplished realities . And<br />
this is a service highly honorable and worthy<br />
<strong>of</strong> any man's ambition :-to leave to future ages<br />
the monuments which shall be the admiration<br />
<strong>of</strong> new generations <strong>of</strong> men . It will be your<br />
duty to direct the mason, the sculptor, the<br />
painter, the worker in stone, in bronze, in<br />
plaster, in mosaic. What they know not, you<br />
will teach them . <strong>The</strong> difficulties which they<br />
find in their work, you will solve for them . But<br />
behold what various knowledge you must possess,<br />
thus to instruct artificers <strong>of</strong> so many<br />
sorts . But if you can direct their work to a<br />
good and satisfactory end, their success will be<br />
your eulogy, and will form the most abundant<br />
and flattering reward you could desire ."'<br />
From this it may be seen that an architect <strong>of</strong><br />
those days was a complete Master <strong>of</strong> the art<br />
<strong>of</strong> building . He was required to be able to<br />
construct a building from foundation to ro<strong>of</strong><br />
and also to be able to decorate it with sculpture<br />
and painting, mosaics and bronzes . This<br />
broad education prevailed in all the schools<br />
or Lodges up to 1335, when the painters seceded,<br />
which was followed by other branches<br />
separating themselves into distinct gilds .<br />
It is a well-known fact that when the barbarians<br />
were sacking and carrying away the<br />
riches <strong>of</strong> many Italian cities and particularly<br />
<strong>of</strong> Rome, people fled to more secure places for<br />
the better protection <strong>of</strong> their lives and property<br />
. Of the various places to which they<br />
fled onl one interests us in this article . Como<br />
was a tree republic and many fled there for<br />
the protection it afforded . Rome had previously<br />
colonized many thousands in Como before<br />
the Christian Era . (See Como.)<br />
<strong>The</strong> first we hear <strong>of</strong> the Comacines was<br />
that they were living on an island called Isola<br />
Comacina in Lake Como, that most beautiful<br />
<strong>of</strong> lakes . <strong>The</strong>y were so well fortified that it<br />
was years before the island was captured and<br />
then only by treachery . <strong>The</strong>ir fortifications<br />
and buildings were similar to those built by<br />
the Colleges <strong>of</strong> Artificers at Rome, which gave<br />
rise to the belief that they were the direct<br />
descendants from these Roman builders, who<br />
had built for the Roman Empire for several<br />
centuries .<br />
In <strong>of</strong>fering the form <strong>of</strong> building as best evidence<br />
<strong>of</strong> the descent <strong>of</strong> the Comacines from the<br />
Roman Colleges, it is appreciated how recorded<br />
literature, which is usually the word<br />
and opinions <strong>of</strong> one person, can be biased,<br />
changed and <strong>of</strong>ten wrong . But all who have<br />
studied a people in their social, political or religious<br />
aspects, know how permanent these<br />
things are and how subject to slow changes .<br />
<strong>The</strong>ir forms <strong>of</strong> dress, songs, folk-lore and language<br />
undergo changes but slowly, climate,<br />
unsuccessful wars and amalgamation proving<br />
the most disastrous . But probably none <strong>of</strong><br />
these change so slowly as forms <strong>of</strong> building,<br />
unless the latter be subjected to a marked<br />
change <strong>of</strong> climate from migration . Architecture<br />
is one <strong>of</strong> the noblest and most useful <strong>of</strong><br />
arts and one <strong>of</strong> the first to attract the attention<br />
<strong>of</strong> barbarous people when evoluting into<br />
COMACINE 168<br />
a higher civilization, and is at all times an as<br />
curate measure <strong>of</strong> a people's standing in civilization<br />
.<br />
A law we learn from biology in the morphology<br />
<strong>of</strong> animals is that nature never makes a<br />
new organ when she can modify an old one so<br />
as to perform the required functions. New<br />
styles <strong>of</strong> architecture do not spring from<br />
human intellect as "creations ." Cattaneo<br />
says : "Monuments left by a people are truer<br />
than documents, which <strong>of</strong>ten prove fallacious<br />
and mislead and prove no pr<strong>of</strong>it for those who<br />
blindly follow them . <strong>The</strong> story <strong>of</strong> a people<br />
or a nation, if not known by writings might<br />
be guessed through its monuments and works<br />
<strong>of</strong> art."<br />
<strong>The</strong> Lombards who had come from northern<br />
Germany and settled in northern Italy in<br />
568, at once began to develop along many<br />
lines which made Lombardy known all over<br />
Europe-the result <strong>of</strong> which influence Europe<br />
feels to-day . <strong>The</strong>y developed along lines<br />
which in our every-day parlance may be called<br />
business . <strong>The</strong>y were not primarily architects<br />
or builders and they employed the Comacines<br />
for this kind <strong>of</strong> work and it was the Comacines<br />
who developed what is known to-day<br />
as Lombard architecture, covering a period<br />
that we may roughly put as from the seventh<br />
century to the Renaissance .<br />
<strong>The</strong> first to draw attention to the name<br />
Magistri Comacini was the erudite Muratori,<br />
that searcher out <strong>of</strong> ancient manuscripts, who<br />
unearthed from the archives an edict, dated<br />
November 22, 643, signed by Rotharis, in<br />
which are included two clauses treating <strong>of</strong> the<br />
Magistri Comacini and their colleagues. <strong>The</strong><br />
two clauses, Nos. 143 and 144, out <strong>of</strong> the 388<br />
inscribed in cribbed Latin, says Leder Scott,<br />
are, when anglicized, to the following intent :<br />
`Art. 143. Of the Magister Comacinus . If<br />
the Comacine Master with his colleagues shall<br />
have contracted to restore or build a house <strong>of</strong><br />
any person whatsoever, the contract for payment<br />
being made, and it chances that someone<br />
shall die by the fall <strong>of</strong> the said house, or any<br />
material or stone from it the owner <strong>of</strong> said<br />
house shall not be cited by the Master Comacinus<br />
or his brethren to compensate them<br />
for homicide or injury ; because having for<br />
their own gain contracted for the payment <strong>of</strong><br />
the building, they just sustain the risk and<br />
injuries there<strong>of</strong> .<br />
"Art . 144 . Of the engaging and hiring <strong>of</strong><br />
Magistri . If any person has engaged or hired<br />
one or more <strong>of</strong> the Comacine Masters to design<br />
a work, or to daily assist his workmen in<br />
building a palace or a house, and it shall happen<br />
by reason <strong>of</strong> the house some Comacine<br />
shall be killed, the owner <strong>of</strong> the house is not<br />
considered responsible ; but if a pole or stone<br />
shall injure some extraneous person, the Master<br />
builder shall not bear the blame, but the<br />
person who hired him shall make compensation<br />
."<br />
Charles A . Cummings says : "<strong>The</strong> code <strong>of</strong><br />
Luitprand, eighty years later, contains further<br />
provisions regulating the practice <strong>of</strong> Comacim,<br />
which had now become much more
164 COMACINE<br />
COMACINE<br />
numerous and important . Fixed rates <strong>of</strong> payment<br />
were established for their services, varying<br />
according to the kind <strong>of</strong> building on which<br />
they were engaged • definite prices being allowed<br />
for walls <strong>of</strong> various thicknessea, for<br />
arches and vaults, for chimney a, plastering<br />
and joiners' work. <strong>The</strong> difficulty which these<br />
early builders found in the construction <strong>of</strong><br />
vaults is indicated by the allowance <strong>of</strong> a charge<br />
per superficial foot, from fifteen to eighteen<br />
times as great as in the case <strong>of</strong> a wall. <strong>The</strong><br />
price <strong>of</strong> provisions and wine furnished to the<br />
workmen is also determined and is counted as<br />
part <strong>of</strong> their pay ."<br />
Scott maintains that "these laws prove that<br />
in the seventh century the Magistri Comacini<br />
were a compact and powerful gild capable<br />
<strong>of</strong> asserting their rights, and that the gild<br />
was properly organized, having degrees <strong>of</strong> different<br />
ranks ; that the higher orders were entitled<br />
Magistri, and could `design' or 'undertake'<br />
a work ; 1 . e ., act as architects ; and that<br />
the colligantes or colleagues worked under, or<br />
with, them. In fact, a powerful organization<br />
altogether --so powerful and so solid that it<br />
spoke <strong>of</strong> a very ancient foundation . Was it a<br />
surviving branch <strong>of</strong> a Roman Collegium? Or<br />
a decadent group <strong>of</strong> Byzantine artists stranded<br />
in Italy?"<br />
Pr<strong>of</strong>essor Merzario says : "In this darkness<br />
which extended all over Italy, only one small<br />
lamp remained alight, making a bright spark<br />
in the vast Italian metropolis . It was from the<br />
Magistri Comacini . <strong>The</strong>ir respective names<br />
are unknown, their individual work unspecialized,<br />
but the breath <strong>of</strong> their spirit might<br />
be felt all through those centuries and their<br />
names collectively is legion. We may safely<br />
say that <strong>of</strong> all the works <strong>of</strong> art between A.D .<br />
800 and 1000, the greater and better part are<br />
due to that brotherhood-always faithful and<br />
<strong>of</strong>ten secret-<strong>of</strong> the Magistri Comacini . <strong>The</strong><br />
authority and judgment <strong>of</strong> learned men justify<br />
the assertion ."<br />
Quaternal de Quincy, in his Dictionary <strong>of</strong><br />
Architecture, under the headinomacines,<br />
remarks that "to these men W10 , were both<br />
designers and executors, architects sculptors<br />
and mosaicists, may be attributed the Renaissance<br />
<strong>of</strong> art and its propagation in the<br />
southern countries, where it marched with<br />
Christianity. Certain it is that we owe to<br />
them that the heritage <strong>of</strong> antique ages was not<br />
entirely lost, and it is only by their tradition<br />
and imitation that the art <strong>of</strong> building was kept<br />
alive, producing works which we still admire<br />
and which become surprising when we think<br />
<strong>of</strong> the utter ignorance <strong>of</strong> all science in those<br />
Dark Ages ."<br />
Hope, in his well-balanced style, draws<br />
quite a picture <strong>of</strong> the gilds at this period<br />
which upon the whole, is fairly accurate . He<br />
says : 1'When Rome, the Eternal City, was first<br />
abandoned for Milan, Ravenna and other<br />
cities in the more fertile North, which became<br />
seats <strong>of</strong> new courts and the capitals <strong>of</strong> new<br />
kingdoms, we find in northern Italy a rude<br />
and barbarous nation-<strong>The</strong> Lombards-in the<br />
space <strong>of</strong> two short centuries, producing in<br />
trade, in legislation, in finance, in industry <strong>of</strong><br />
every description, new developments so great,<br />
that from them, and from the regions to which<br />
they attach their names, has issued the whole<br />
<strong>of</strong> that ingenious and complex system <strong>of</strong> bills<br />
<strong>of</strong> exchange, banks, insurance, double-entry<br />
bookkeeping, commercial and marine laws<br />
and public loans, since adopted all over Europe-all<br />
over Europe retaining, in their peculiar<br />
appellations the trace and landmarks<br />
<strong>of</strong> their origin-and all over Europe affording<br />
to capital and commerce an ease <strong>of</strong> captivity<br />
and a security unknown before .<br />
"To keep pace with this progress, kings,<br />
lesser lords and the municipalities that by<br />
degrees arose, were induced, at one time from<br />
motives <strong>of</strong> public policy, at others, <strong>of</strong> private<br />
advantage, to encourage artificers <strong>of</strong> different<br />
pr<strong>of</strong>essions. Thus <strong>of</strong> their own accord, they<br />
granted licenses to form associations possessed<br />
<strong>of</strong> the exclusive privilege <strong>of</strong> exercising their<br />
petmliar trades, and making them an object <strong>of</strong><br />
pr<strong>of</strong>it ; <strong>of</strong> requiring that youths anxious to be<br />
associated with their body, and ultimately to<br />
be endowed with the mastery <strong>of</strong> the pr<strong>of</strong>ession,<br />
should submit to a fixed and <strong>of</strong>ten severe<br />
course <strong>of</strong> study, under the name <strong>of</strong> apprenticeship,<br />
for their master's pr<strong>of</strong>it, and in addition<br />
should frequently be compelled to pay a<br />
considerable premium ; and <strong>of</strong> preventing any<br />
individual not thus admitted into their body,<br />
from establishing a competition against them .<br />
<strong>The</strong>se associations were called Corporations<br />
or Gilds .<br />
"<strong>The</strong>se bodies in order to enjoy exclusive exercise<br />
<strong>of</strong> their pr<strong>of</strong>ession, and that its pr<strong>of</strong>its<br />
should be secure to them, not only by law, but<br />
by the inability <strong>of</strong> others to violate it, by degrees<br />
made their business, or craft, as they<br />
called it, a pr<strong>of</strong>ound mystery from the world<br />
at large and only suffered their own apprentices<br />
to be initiated in its higher branches and<br />
improvements, most gradually ; and in every<br />
place where a variety <strong>of</strong> paths <strong>of</strong> industry and<br />
art were struck out, these crafts, these corporations,<br />
these masterships and these mysteries<br />
became so universally prevalent, that not only<br />
the arts <strong>of</strong> a wholly mechanical nature, but<br />
even those <strong>of</strong> the most exalted and intellectual<br />
nature-those which in ancient times had been<br />
considered the exclusive privilege . <strong>of</strong> freemen<br />
and citizens, and those dignified with the name<br />
liberal-were submitted to all those narrow<br />
rules <strong>of</strong> corporations and connected with all<br />
the servile <strong>of</strong>fices <strong>of</strong> apprenticeship ." While<br />
Hope and writers <strong>of</strong> his time recognized that<br />
some well-organized body <strong>of</strong> workers had<br />
dominated the building trades at the Lombard<br />
period <strong>of</strong> history, they never attempted to<br />
trace their genealogy. Later historical critics<br />
<strong>of</strong> architecture have given some attention to<br />
origin and succession <strong>of</strong> these building crafts .<br />
One <strong>of</strong> the latest Italian students, Rivoiri, has<br />
devoted a separate chapter to the Comacine<br />
Masters . As his extensive work on Lombard<br />
Architecture Its Origin, Development andDerivatives<br />
may be accessile to ew, I shall<br />
give a generous quotation from him for the<br />
importance <strong>of</strong> his sound conclusions : "<strong>The</strong>
COMACINE<br />
COMACINE 165<br />
origin <strong>of</strong> the Comacine Masters in the diocese<br />
<strong>of</strong> Como is explained quite naturally, according<br />
to De Dartein, Merzario, and others, by<br />
the custom, which has always existed among<br />
the craftsmen and workmen <strong>of</strong> that region, <strong>of</strong><br />
leaving their native places in order to betake<br />
themselves in gangs wherever building works<br />
are about to be or have been begun, urged<br />
thereto by their barren mountain soil, pecuniary<br />
gain, their innate ability and enterprising<br />
character. Another explanation is to be found<br />
in the presence on the shores <strong>of</strong> the lakes <strong>of</strong><br />
Como, Lugano and the Maggiore <strong>of</strong> numerous<br />
atones, marble and timber yards which furnished<br />
building material for the cities <strong>of</strong> the<br />
plains. <strong>The</strong>se yards gave scope for the practice<br />
<strong>of</strong> the crafts <strong>of</strong> carver, carpenter, builder,<br />
etc. ; and these, in their turn, by constant<br />
practice and continuous progress, ultimately<br />
developed architects and sculptors .<br />
" And here we may naturally feel surprise at<br />
the appearance, amid the darkness <strong>of</strong> the early<br />
centuries <strong>of</strong> the Middle Ages, <strong>of</strong> a corporation<br />
<strong>of</strong> craftsmen who, though <strong>of</strong> Roman origin,<br />
none the less enjoyed Lombard citizenship<br />
and the rights belonging to it ; while the<br />
Roman or Italian subjects <strong>of</strong> Lombard rule<br />
were, if not slaves, nothing better than 'aldi,'<br />
that is to say, midway between freedmen and<br />
serfs, manumitted on the condition <strong>of</strong> performing<br />
the manual tasks assigned them by the<br />
manumittor . A corporation, too, which had a<br />
legal monopoly <strong>of</strong> public and private building<br />
work within the territories occupied by the<br />
Lombards, as the code <strong>of</strong> Rotharis proves, and<br />
can claim the honor <strong>of</strong> filling up the ga which<br />
for so long was believed, especially by non-<br />
Italian writers, to exist between the incorporated<br />
artisans <strong>of</strong> the Roman epoch, su posed<br />
to have vanished with the fall <strong>of</strong> the Empire,<br />
and the gilds <strong>of</strong> craftsmen which sprang up so<br />
luxuriantly in the XIIIth and XIVth centuries .<br />
Such surprise, however, may easily be allayed<br />
if we consider that in reality the fraternity<br />
<strong>of</strong> craftsmen, in Italy at least, by no<br />
means came to an end with the Barbarian invasions,<br />
and particularly that <strong>of</strong> the Lombards,<br />
who actually preserved those Roman<br />
institutions which best fulfilled their aim <strong>of</strong><br />
keeping the conquered people in subjection .<br />
Accordingly, they would have maintained the<br />
corporation <strong>of</strong> artisans in order to make the<br />
exaction <strong>of</strong> tribute easier and at the same time<br />
to be able to keep a hold over the individuals<br />
composing them .<br />
" Hence we have good grounds for inferring<br />
that the corporation <strong>of</strong> 'Comacini,' who a<br />
parently were neither more nor less than the<br />
successors <strong>of</strong> the Master Masons who in the<br />
days <strong>of</strong> the Empire had directed the operations<br />
<strong>of</strong> the collegia specially devoted to building,<br />
survived the barbarian invasions which<br />
were so disastrous to Italy in the centuries<br />
preceding the accession <strong>of</strong> Rotharis to the<br />
Lombard throne . This view is confirmed by<br />
the undoubted fact that from this time onwards<br />
the `Comacini' formed a very important<br />
gild, as is shown by the need which he<br />
felt <strong>of</strong> making regulations for it in his laws .<br />
This gild cannot have sprung into existence<br />
full grown and, as it were, by magic, just<br />
when the (5ode <strong>of</strong> Rotharis made its appearance<br />
in 643 . It must have already been in<br />
existence and have attained some degree <strong>of</strong><br />
importance well before Alboin's descent on<br />
Italy (568) . Troya, in fact, remarks that when<br />
the Lombards <strong>of</strong> the time <strong>of</strong> Autharis (583-<br />
590) and <strong>of</strong> Agilulf and <strong>The</strong>odelinda (590-<br />
625) wanted to erect buildings, they must<br />
have made use <strong>of</strong> it • and that everything leads<br />
one to think that before the promulgation <strong>of</strong><br />
the Code <strong>of</strong> Rotharis, some <strong>of</strong> the members<br />
(i .e . those <strong>of</strong> the highest capacity and reputation)<br />
had already been enfranchised by<br />
'impans' or express grace <strong>of</strong> the King . However<br />
that may be, the mention <strong>of</strong> the associations<br />
<strong>of</strong> Comacini in the reign <strong>of</strong> Rotharis and<br />
Luitprand is one <strong>of</strong> the earliest in the Barbarian<br />
world, and earlier than that <strong>of</strong> any gild<br />
<strong>of</strong> architects or builders belonging to the Middle<br />
Ages . . . . Whatever may have been the<br />
organization <strong>of</strong> the Comacme or Lombard<br />
gilds, and however these may have been affected<br />
by outward events, they did not cease<br />
to exist in consequence <strong>of</strong> the fall <strong>of</strong> the Lombard<br />
kingdom . With the first breath <strong>of</strong> municipal<br />
freedom, and with the rise <strong>of</strong> the new brotherhoods<br />
<strong>of</strong> artisans, they, too, perhaps, may<br />
have reformed themselves like the latter, who<br />
were nothing but the continuation <strong>of</strong> the<br />
'collegium' <strong>of</strong> Roman times preserving, its<br />
existence through the barbarian ages and<br />
transformed little by little into the mediaeval<br />
corporation . <strong>The</strong> members may have<br />
found themselves constrained to enter into<br />
a more perfect unity <strong>of</strong> thought and sentiment,<br />
to bind themselves into a more compact<br />
body, and thus put themselves in a condition<br />
to maintain their ancient supremacy in<br />
carrying out the most important building<br />
works in Italy. But we cannot say anything<br />
more . And even putting aside all tradition,<br />
the monuments themselves are there to<br />
confirm what we have said .<br />
"Finally, toward the end <strong>of</strong> the Xlth century,<br />
the Comacine brotherhoods began to<br />
relax their bonds <strong>of</strong> union, to make room<br />
gradually for personality, and for artistic<br />
and scientific individuality, till at length<br />
they vanish at the close <strong>of</strong> the XVth century,<br />
with the disappearance <strong>of</strong> the Lombardic<br />
style which they had created, and the rise<br />
<strong>of</strong> the architecture <strong>of</strong> the Renaissance."<br />
Leder Scott has reasonably inferred : "1 .<br />
That the architects <strong>of</strong> the same gild worked<br />
at Rome and in Ravenna in the early centuries<br />
after Christ . 2 . That though the<br />
architects were Roman, the decorations up<br />
to the fourth century were chiefly Byzantine,<br />
or had imbibed that style, as their paintings<br />
show. 3 . That in the time when Rome lay<br />
in a heap <strong>of</strong> ruins under the barbarians the<br />
Collegium, or a Collegium, I know not which,<br />
fled to independent Como and there in after<br />
centuries they were employed by the Lombards,<br />
and ended in again becoming a powerful<br />
gild ."<br />
<strong>The</strong>re was the greatest similarity in form
166 COMACINE<br />
COMACINE<br />
<strong>of</strong> the cathedrals <strong>of</strong> this period and when<br />
charges were introduced they became general,<br />
thereby creating a unity <strong>of</strong> purpose and an<br />
interchange <strong>of</strong> ideas which spoke the existence<br />
<strong>of</strong> some kind <strong>of</strong> gild or fraternity with<br />
a perfected organization . That the Comacines<br />
received ideas which somewhat influenced<br />
their building art is probably true,<br />
particularly their decorations . On the latter<br />
question Miiller in his Archceology der<br />
Kunst says : "From Constantinople as a<br />
center <strong>of</strong> mechanical skill, a knowledge <strong>of</strong> art<br />
radiated to distant countries, and corporations<br />
<strong>of</strong> builders <strong>of</strong> Grecian birth were permitted<br />
to exercise a judicial government<br />
among themselves) according to the laws <strong>of</strong><br />
the country to which they owed allegiance ."<br />
This was the age when more symbolism<br />
was made use <strong>of</strong> than at any other period,<br />
the reason being that the Christian religion<br />
having so lately supplanted Paganism, and<br />
as most converts could not read, the Bible<br />
was spread over the front <strong>of</strong> the cathedrals in<br />
the form <strong>of</strong> sculptured saints, animals and<br />
symbolic figures. Hope says : "Pictures<br />
can always be read by all people and when<br />
symbolic uses are made and once explained<br />
will be ever after understood ."<br />
<strong>The</strong> Eastern branch <strong>of</strong> the Church at<br />
Constantinople prohibited imagery and other<br />
forms <strong>of</strong> adornment <strong>of</strong> their churches, and<br />
like disputants, when one denies, the other<br />
affirms, the Western branch <strong>of</strong> Rome espoused<br />
the carving <strong>of</strong> images and beautiful<br />
sculpture . This caused the Eastern sculptors<br />
to come to Italy, where they were welcomed<br />
by the Roman branch <strong>of</strong> the Church .<br />
That policy <strong>of</strong> the Roman branch was carried<br />
throughout the cathedral building period<br />
that followed in Europe for several centuries<br />
and to this day is a dominant element with<br />
them, for they still believe that to properly<br />
epread their religion, noble architecture,<br />
fine sculpturing and painting, and inspiring<br />
music are prime requisites . We Speculative<br />
Masons should give full credit to the Roman<br />
Catholic Church for employing and fostering<br />
our Operative Brethren through many<br />
centuries and making possible Speculative<br />
<strong>Freemasonry</strong> <strong>of</strong> to-day, even though the<br />
Church is now our avowed enemy .<br />
Combining some arguments that have been<br />
reasonably put forward for the maintenance<br />
<strong>of</strong> this theory, and adding others, it may<br />
be pointed out that the identical form <strong>of</strong><br />
Lodges in different cities is a strong argument<br />
that the same ruling body governed<br />
them all . An argument equally strong is<br />
the ubiquity <strong>of</strong> the members. We find the<br />
same men employed in one Lodge after another,<br />
as work required. Not only were<br />
these changes or migrations from one cathedral<br />
to another accomplished in Italy, but<br />
we have many examples <strong>of</strong> Masters and<br />
special workmen going into France, Germany<br />
and other countries . Unfortunately, no<br />
documents exist <strong>of</strong> the early Lombard times,<br />
but the archives <strong>of</strong> the Opera which in most<br />
cities have been faithfully kept since the<br />
thirteenth century, would, if thoroughly<br />
examined, prove to be valuable stores from<br />
which to draw a history <strong>of</strong> the <strong>Masonic</strong><br />
Gild. <strong>The</strong>y have only begun to examine<br />
carefully these records, and when completed<br />
we may reasonably expect to learn much<br />
concerning this period. Leder Scott has<br />
examined several and gives continuous lists<br />
<strong>of</strong> Masters <strong>of</strong> the School or Lodge in different<br />
cities. In Sienese School, a list <strong>of</strong><br />
sixty-seven Masters in continuous succession<br />
from 1259 to 1423 ; at Florence Lodge,<br />
seventy-eight Masters from 1258 to 1418 ;<br />
at Milan Lodge, seventy-nine Masters from<br />
1387 to 1647 . She (for Leder Scott was a<br />
woman, whose real name was Mrs . Lucy<br />
Baxter) gives headings <strong>of</strong> laws for these<br />
Lodges, and it may be interesting to glance<br />
over the headings <strong>of</strong> statutes <strong>of</strong> these <strong>Masonic</strong><br />
Gilds, which will throw light on all the<br />
organizations . <strong>The</strong> Sienese Gild is a typical<br />
one and will serve our purpose . <strong>The</strong>re<br />
are forty-one chapters, but the headings <strong>of</strong><br />
only twelve will be selected :<br />
C .1 . One who curses God or the Saints .<br />
A fine <strong>of</strong> 25 lira.<br />
C .2 . One who opposes the Signora <strong>of</strong> city .<br />
A fine <strong>of</strong> 25 lira .<br />
C.5 . How to treat underlings (sottoposti or<br />
apprentices) .<br />
C.11 . That no one take work from another<br />
Master.<br />
C.13. How the feast <strong>of</strong> the Four Holy Martyrs<br />
is to be kept . Feast <strong>of</strong> the Dead,<br />
November. Two half-pound candles and<br />
<strong>of</strong>fering ; grand fete <strong>of</strong> the Gild in June .<br />
C.16. <strong>The</strong> camerlingo shall hand all receipts<br />
to <strong>Grand</strong> Master .<br />
C.19 . One who is sworn to another Gild<br />
cannot be either <strong>Grand</strong> Master or camerlingo<br />
.<br />
C.22 . How members are to be buried .<br />
C.23 . How to insure against risks .<br />
C.24. No argument or business discussion to<br />
be held in public streets .<br />
C.30 . That no Master shall undertake a<br />
second work till the first has been paid .<br />
C .34 . On those who lie against others.<br />
<strong>The</strong>se statutes are very fair and well<br />
composed and must certainly have been<br />
made from long experience in the Gild .<br />
<strong>The</strong> genealogy <strong>of</strong> the styles <strong>of</strong> architecture<br />
has baffled many . Leder Scott believes<br />
this to be the line <strong>of</strong> descent : First, the<br />
Comacines continued Roman traditions,<br />
as the Romans continued Etruscan ones ;<br />
next, they orientalized their style by their<br />
connection with the East through Aquileia,<br />
and the influx <strong>of</strong> the Greek exiles into the<br />
Gild . Later came a different influence<br />
through the Saracens into the South, and<br />
the Italian-Gothic was born . In the old times<br />
(sixth to the tenth centuries) before the painters<br />
and sculptors, and after them the metal<br />
workers, split <strong>of</strong>f and formed companies <strong>of</strong><br />
their own, every kind <strong>of</strong> decoration was<br />
practised by the Masters, as the letter <strong>of</strong><br />
<strong>The</strong>odoric plainly shows. A church was not
COMACINE<br />
complete unless it was adorned in its whole<br />
height and breadth with sculpture on the outside<br />
mosaics or paintings on the inside, and<br />
in its completeness formed the peoples' Bible<br />
and dogma <strong>of</strong> religious belief, and this from<br />
the very early times <strong>of</strong> Constantine and his<br />
Byzantine mosaicists, and <strong>of</strong> Queen <strong>The</strong>olinda<br />
and her fresco-painters, up to the revival <strong>of</strong><br />
mosaics by the Cosmati and the frescopainting<br />
in the Tuscan schools, but never were<br />
these arts entirely lost .<br />
For the first, we have the identity <strong>of</strong> form<br />
and ornamentation in their works and the<br />
similarity <strong>of</strong> nomenclature and organization<br />
between the Roman Collegio and the Lombard<br />
Gild <strong>of</strong> Magistri . Besides this, the<br />
well-known fact that the free republic <strong>of</strong><br />
Como was used as a refuge by Romans who<br />
fled from barbaric invasions makes a strong<br />
argument. For the second, we may plead<br />
again the same identity <strong>of</strong> form and organization<br />
and a like similarity <strong>of</strong> ornamentation<br />
and nomenclature . Just as King<br />
Luitprand's architects were called Magistri,<br />
and the <strong>Grand</strong> Master the Gadtaldo, so<br />
we have the great architectural Gilds in<br />
Venice, in the thirteenth, fourteenth and fifteenth<br />
centuries, using the very same titles<br />
and having the very same laws.<br />
Again the hereditary descent is marked<br />
by the patron saints <strong>of</strong> the Lombard and<br />
Tuscan Lodges, being the Four Martyr<br />
Brethren from a Roman Collegio . (See Four<br />
Crowned Martyrs.)<br />
All these and other indications are surely<br />
as strong as documental pro<strong>of</strong>, and are<br />
practically the summary <strong>of</strong> the conclusions<br />
<strong>of</strong> Leder Scott and are not overdrawn, being<br />
amply borne out by facts already known .<br />
Older writers recognized the presence <strong>of</strong> a<br />
compact gild in the work, but did not<br />
connect them with the builders <strong>of</strong> the Renaissance<br />
. More recent writers, such as<br />
Rivoira Porter, and others declare the connection<br />
. this connection is probably without<br />
the field <strong>of</strong> historical architects, whose work<br />
is the study <strong>of</strong> the product <strong>of</strong> the workmen,<br />
and not the workmen themselves, while our<br />
interest is centered on the workmen and their<br />
relations to those who follow them in connected<br />
sequence and not on the product <strong>of</strong><br />
their work, further than to show and prove<br />
relationships <strong>of</strong> the building crafts .<br />
<strong>The</strong>re are many most interesting and important<br />
things pertaining to the Comacines<br />
that must be omitted in a cyclopedic article .<br />
<strong>The</strong>ir rich, varied and curious symbolism,<br />
which even Ruskin failed to understand, would<br />
furnish matter for a fair-sized volume .<br />
While it is recognized that history should<br />
always be written from as nearly original<br />
sources as is possible, it has not been realized<br />
in this instance, as I have had to rely solely<br />
on those who have made their investigations<br />
at first-hand, and while some liberties have<br />
been taken, no violence has been done to<br />
their conclusions .<br />
<strong>The</strong> reader will find a rich field in the<br />
following bibliography :<br />
COMBINATION 167<br />
<strong>The</strong> Cathedral Builders, <strong>The</strong> Story <strong>of</strong> a Great<br />
<strong>Masonic</strong> Guild, by Leder Scott .<br />
<strong>The</strong> Comacines, <strong>The</strong>ir Predecessors and their<br />
Successors, by W . Ravencr<strong>of</strong>t .<br />
Lombard Architecture, Its Origin, Development<br />
and Derivatives, by G . T . Rivoira .<br />
A History <strong>of</strong> Architecture in Italy, from the<br />
Time <strong>of</strong> Constantine to the Dawn <strong>of</strong> the Renaissance,<br />
by Charles A . Cummings.<br />
Medieval Architecture, by A . K . Porter .<br />
Architecture in Italy from the Sixth to the<br />
Eleventh Century, Historical and Critical Researches,<br />
by Raffaele Cattaneo.<br />
Historical Essay on Architecture, by Thomas<br />
Hope.<br />
<strong>The</strong>se are English works or have been trans.<br />
lated into English . From them an extensive<br />
bibliography embracing other languages will<br />
be found . [E. E . C .]<br />
Combination <strong>of</strong> Masons. <strong>The</strong> combination<br />
<strong>of</strong> the Freemasons in the fourteenth and<br />
fifteenth centuries to demand a higher rate <strong>of</strong><br />
wages, which eventually gave rise to the enactment<br />
<strong>of</strong> the Statutes <strong>of</strong> Laborers, is thus<br />
described by a writer in the Gentleman's Magazine<br />
(January, 1740, p . 17) : "King Edward<br />
III. took so great an affection to Windsor, the<br />
place <strong>of</strong> his birth, that he instituted the Order<br />
<strong>of</strong> the Garter there, and rebuilt and enlarged<br />
the castle, with the church and chapel <strong>of</strong> St .<br />
George . This was a great work and required a<br />
great many hands ; and for the carrying <strong>of</strong> it<br />
on writs were directed to the sheriffs <strong>of</strong> severall<br />
counties to send thither, under the penalty <strong>of</strong><br />
£100 each, such a number <strong>of</strong> masons by a day<br />
appointed . London sent forty, so did Devon,<br />
Somerset, and several other counties ; but several<br />
dying <strong>of</strong> the plague, and others deserting<br />
the service, new writs were issued to send up<br />
supplies. Yorkshire sent sixty, and other<br />
counties proportionably, and orders were<br />
given that no one should entertain any <strong>of</strong><br />
these runaway masons, under pain <strong>of</strong> forfeiture<br />
<strong>of</strong> all their goods . Hereupon, the Masons<br />
entered into a combination not to work, unless<br />
at higher wages . <strong>The</strong>y agreed upon tokens,<br />
etc ., to know one another by, and to assist<br />
one another against being impressed, and not<br />
to work unless free and on their own terms .<br />
Hence they called themselves Freemasons ;<br />
and this combination continued during the<br />
carrying on <strong>of</strong> these buildings for several years .<br />
<strong>The</strong> wars between the two Houses coming on<br />
in the next reign, the discontented herded together<br />
in the same manner, and the gentry also<br />
underhand supporting the malcontents, occasioned<br />
several Acts <strong>of</strong> Parliament against<br />
the combination <strong>of</strong> Masons and other persons<br />
under that denomination, the titles <strong>of</strong> which<br />
Acts are still to be seen in the printed statutes<br />
<strong>of</strong> those reigns." Ashmole in his History<br />
<strong>of</strong> the Order <strong>of</strong> the Garter (p . 801, confirms the<br />
fact <strong>of</strong> the impressment <strong>of</strong> workmen by<br />
Edward ; and the combination that follow<br />
seems but a natural consequence <strong>of</strong> this oppressive<br />
act ; but the assertion that the origin<br />
<strong>of</strong> <strong>Freemasonry</strong> as an organized institution <strong>of</strong><br />
builders is to be traced to such a combination,<br />
is not supported by the facts <strong>of</strong> history, and,
168 COMMANDER<br />
COMMITTEE<br />
indeed, the writer himself admits that the<br />
Masons denied its truth .<br />
Commander. 1 . <strong>The</strong> presiding <strong>of</strong>ficer in<br />
a Commandery <strong>of</strong> Knights Templar. His<br />
style is "Eminent," and the jewel <strong>of</strong> his <strong>of</strong>fice<br />
is a cross, from which issue rays <strong>of</strong> light . In<br />
England and Canada he is now styled "Preceptor<br />
." 2. <strong>The</strong> Superintendent <strong>of</strong> a Commandery,<br />
as a house or residence <strong>of</strong> the Ancient<br />
Knights <strong>of</strong> Malta, was so called .<br />
Commander, <strong>Grand</strong>. See <strong>Grand</strong> Commander<br />
.<br />
Commander-in-Chief . <strong>The</strong> presiding<br />
<strong>of</strong>ficer in a Consistory <strong>of</strong> Sublime Princes <strong>of</strong><br />
the Royal Secret in the Ancient and Accepted<br />
Scottish Rite. His style is "Illustrious." In<br />
a <strong>Grand</strong> Consistory the presiding <strong>of</strong>ficer is a<br />
<strong>Grand</strong> Commander-in-Chief, and he is styled<br />
"Very Illustrious ."<br />
Commandery. 1 . In the United States<br />
all regular assemblies <strong>of</strong> Knights Templar are<br />
called Commanderies, and must consist <strong>of</strong> the<br />
following <strong>of</strong>ficers : Fminent Commander,<br />
Generalissimo, Captain-General, Prelate,<br />
Senior Warden Junior Warden, Treasurer,<br />
Recorder, Warder, Standard-Bearer, Sword-<br />
Bearer, and Sentinel . <strong>The</strong>se Commanderies<br />
derive their warrants <strong>of</strong> Constitution from a<br />
<strong>Grand</strong> Commandery, or, if there is no such<br />
body in the State in which they are organized,<br />
from the <strong>Grand</strong> Encampment <strong>of</strong> the United<br />
States. <strong>The</strong>y confer the degrees <strong>of</strong> Companion<br />
<strong>of</strong> the Red Cross, Knight Templar, and<br />
Knight <strong>of</strong> Malta .<br />
In a Commandery <strong>of</strong> Knights Templars, the<br />
throne is situated in the East. Above it are<br />
suspended three banners : the center one<br />
bearing a cross, surmounted by a glory; the<br />
left one having inscribed on it the emblems <strong>of</strong><br />
the Order, and the right one, a paschal lamb .<br />
<strong>The</strong> Eminent Commander is seated on the<br />
throne ; the Generalissimo, Prelate, and Past<br />
Commanders on his right ; the Captain-General<br />
on his left- the Treasurer and Recorder,<br />
as in a Symbolic Lodge ; the Senior Warden<br />
at the southwest angle <strong>of</strong> the triangle, and<br />
upon the right <strong>of</strong> the first division ; the Junior<br />
Warden at the northwest angle <strong>of</strong> the triangle,<br />
and on the left <strong>of</strong> the third division ; the<br />
Standard-Bearer in the West, between the<br />
Sword-Bearer on his right, and the Warder on<br />
his left ; and in front <strong>of</strong> him is a stall for the<br />
initiate . <strong>The</strong> Knights are arranged in equal<br />
numbers on each side, and in front <strong>of</strong> the<br />
throne. In England and Canada a body <strong>of</strong><br />
Knights Templars is called a "Preceptory"<br />
2. <strong>The</strong> houses or residences <strong>of</strong> the Knights<br />
<strong>of</strong> Malta were called Commanderies, and the<br />
aggregation <strong>of</strong> them in a nation was called a<br />
Priory or <strong>Grand</strong> Priory .<br />
Commandery, <strong>Grand</strong> . When three or<br />
more Commanderies are instituted in a State,<br />
they may unite and form a <strong>Grand</strong> Commandery<br />
under the regulations prescribed by<br />
the <strong>Grand</strong> Encampment <strong>of</strong> the United States .<br />
<strong>The</strong>y have the superintendence <strong>of</strong> all Command<br />
eriea <strong>of</strong> KnightsTemplars thatare holden<br />
in their respective jurisdictions .<br />
A <strong>Grand</strong> Commandery meets at least an-<br />
nually, and its <strong>of</strong>ficers consist <strong>of</strong> a <strong>Grand</strong> Commander,<br />
Deput <strong>Grand</strong> Commander, <strong>Grand</strong><br />
Generalissimo, (rand Captain-General, <strong>Grand</strong><br />
Prelate, <strong>Grand</strong> Senior and Junior Warden,<br />
<strong>Grand</strong> Treasurer, <strong>Grand</strong> Recorder, <strong>Grand</strong><br />
Warder, <strong>Grand</strong> Standard-Bearer, and <strong>Grand</strong><br />
Sword-Bearer .<br />
Committee. To facilitate the transaction<br />
<strong>of</strong> business, a Lodge or <strong>Grand</strong> Lodge <strong>of</strong>ten<br />
refers a subject to a particular committee for<br />
investigation and report . By the usages <strong>of</strong><br />
Masonry, committees <strong>of</strong> this character are<br />
always appointed by the presiding <strong>of</strong>ficer ; and<br />
the Master <strong>of</strong> a Lodge, when present at the<br />
meeting <strong>of</strong> a committee, may act, if he thinks<br />
proper, as its chairman ; for the Master presides<br />
over any assemblage <strong>of</strong> the Craft in his<br />
jurisdiction.<br />
Committee, General . By the Constitution<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England, all matters<br />
<strong>of</strong> business to be brought under the consideration<br />
<strong>of</strong> the <strong>Grand</strong> Lodge must previously<br />
be presented to a General Committee, consisting<br />
<strong>of</strong> the President <strong>of</strong> the Board <strong>of</strong> Benevolence,<br />
the Present and Past <strong>Grand</strong> Officers,<br />
and the Master <strong>of</strong> every regular Lodge, who<br />
meet on the fourteenth day immediately preceding<br />
each quarterly communication. No<br />
such regulation exists in any <strong>of</strong> the <strong>Grand</strong><br />
Lodges <strong>of</strong> America .<br />
Committee <strong>of</strong> Charity. In most Lodges<br />
there is a standing Committee <strong>of</strong> Charity,<br />
appointed at the beginning <strong>of</strong> the year, to<br />
which, in general, a plications for relief are<br />
referred by the Loge. In cases where the<br />
Lodge does not itself take immediate action,<br />
the committee is also invested with the power<br />
to grant relief to a limited amount during the<br />
recess <strong>of</strong> the Lodge .<br />
Committee <strong>of</strong> Finance. In many Lodges<br />
the Master, Wardens, Treasurer, and Secretary<br />
constitute a Committee <strong>of</strong> Finance, to<br />
which is referred the general supervision <strong>of</strong> the<br />
finances <strong>of</strong> the Lodge .<br />
Committee on Foreign Correspondence.<br />
In none <strong>of</strong> the <strong>Grand</strong> Lodges <strong>of</strong> this<br />
country, forty years ago, was such a committee<br />
as that on foreign correspondence ever appointed<br />
. A few <strong>of</strong> them had corresponding<br />
secretaries, to whom were entrusted the duty<br />
<strong>of</strong> attending to the correspondence <strong>of</strong> the<br />
body : a duty which was very generally neglected<br />
. A report on the proceedings <strong>of</strong> other<br />
bodies was altogether unknown. <strong>Grand</strong><br />
Lodges met and transacted the local business<br />
<strong>of</strong> their own jurisdictions without any reference<br />
to what was passing abroad .<br />
But within the last twenty or thirty years,<br />
improvements in this respect began to show<br />
themselves. Intelligent Masons saw that it<br />
would no longer do to isolate themselves from<br />
the Fraternity in other countries, and that, if<br />
any moral or intellectual advancement was to<br />
be expected, it must be derived from the intercommunication<br />
and collision <strong>of</strong> ideas ; and the<br />
first step toward this advancement was the<br />
appointment in every <strong>Grand</strong> Lodge <strong>of</strong> a committee,<br />
whose duty it should be to collate the<br />
proceedings <strong>of</strong> other jurisdictions, and to elim-
COMMITTEE<br />
COMMITTEE 169<br />
irate from them the most important Items .<br />
<strong>The</strong>se committees were, however, very slow in<br />
assuming the functions which devolved upon<br />
them, and in coming up to the full measure <strong>of</strong><br />
their duties . At first their reports were little<br />
more than "reports <strong>of</strong> progress ." No light was<br />
derived from their collation, and the bodies<br />
which had appointed them were no wiser after<br />
their reports had been read than they were<br />
before.<br />
As a specimen <strong>of</strong> the first condition and subsequent<br />
improvement <strong>of</strong> these committees on<br />
foreign correspondence, let us take at random<br />
the transactions <strong>of</strong> any <strong>Grand</strong> Lodge old<br />
enough to have a history and intelligent<br />
enough to have made any progress ; and, for<br />
this purpose, the proceedings <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> Ohio, two volumes <strong>of</strong> which lie conveniently<br />
at hand will do as well as any other .<br />
<strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> Ohio was organized in<br />
January, 1808 . From that time to 1829, its<br />
proceedings contain no reference to a committee<br />
on correspondence ; and except, I think, a<br />
single allusion to the Washington Convention,<br />
made in the report <strong>of</strong> a special committee, the<br />
Masons <strong>of</strong> Ohio seem to have had no cognizance,<br />
or at least to have shown no recognition,<br />
<strong>of</strong> any Masonry which might be outside<br />
<strong>of</strong> their own jurisdiction .<br />
But in the year 1830, for the first time, a<br />
committee was appointed to report on the<br />
foreign correspondence <strong>of</strong> the <strong>Grand</strong> Lodge .<br />
This committee bore the title <strong>of</strong> the "Committee<br />
on Communications from Foreign<br />
<strong>Grand</strong> Lodges," etc ., and made during the<br />
session a report <strong>of</strong> eight lines in length, which<br />
contained just the amount <strong>of</strong> information<br />
that could be condensed in that brief space,<br />
and no more . In 1831, the report was fifteen<br />
lines long- in 1832, ten lines ; in 1833, twelve<br />
lines ; and so on for' several years, the reports<br />
being sometimes a little longer and sometimes<br />
a little shorter ; but the length being<br />
always measured by lines, and not y pages,<br />
until, in 1837, there was a marked falling <strong>of</strong>f,<br />
the report consisting only <strong>of</strong> one line and a<br />
half. Of this report, which certainly cannot<br />
be accused <strong>of</strong> verbosity, the following is an<br />
exact copy : "Nothing has been presented for<br />
the consideration <strong>of</strong> your committee requiring<br />
the action <strong>of</strong> the <strong>Grand</strong> Lodge ."<br />
In 1842, the labors <strong>of</strong> the committee began<br />
to increase, and their report fills a page <strong>of</strong> the<br />
proceedings . Things now rapidly improved .<br />
1843, the report was three pages long ; in<br />
1845 four pages ; in 1846 seven; in 1848,<br />
nearly thirteen ; in 1853, ourteen ; in 1856<br />
thirty; and in 1857, forty-six. <strong>The</strong>nceforward<br />
there is no more fault to be found. <strong>The</strong> reports<br />
<strong>of</strong> the future committees were <strong>of</strong> full growth,<br />
and we do not again hear such an unmeaning<br />
phrase as "nothing requiring the action <strong>of</strong> the<br />
<strong>Grand</strong> Lodge ."<br />
<strong>The</strong> history <strong>of</strong> these reports in other <strong>Grand</strong><br />
Lodges is the same as that in Ohio . Beginning<br />
with a few lines, which announced the absence<br />
<strong>of</strong> all matters worthy <strong>of</strong> consideration, they<br />
have grown up to the full stature <strong>of</strong> elaborate<br />
essays, extending to one hundred and some-<br />
times to one hundred and fifty pages, in which<br />
the most important and interesting subjects<br />
<strong>of</strong> <strong>Masonic</strong> history, philosophy, and 'urisprudence<br />
are discussed, generally with much<br />
ability.<br />
At this day the reports <strong>of</strong> the committees<br />
on foreign correspondence in all the <strong>Grand</strong><br />
Lodges <strong>of</strong> this country constitute an important<br />
portion <strong>of</strong> the literature <strong>of</strong> the Institution<br />
. <strong>The</strong> chairmen <strong>of</strong> these committees-for<br />
the other members fill, for the most part, only<br />
the post <strong>of</strong> "sleeping partners "-are generally<br />
men <strong>of</strong> education and talent, who, by the very<br />
occupation in which they are employed, <strong>of</strong><br />
reading the published proceedings <strong>of</strong> all the<br />
<strong>Grand</strong> Lodges in correspondence with their<br />
own, have become thoroughly conversant<br />
with the contemporary history <strong>of</strong> the Order,<br />
while a great many <strong>of</strong> them have extended<br />
their studies in its previous history.<br />
<strong>The</strong> "reportorial corps," as these hardlaboring<br />
brethren are beginning to call themselves,<br />
exercise, <strong>of</strong> course, a not trifling influence<br />
in the Order . <strong>The</strong>se committees<br />
annually submit to their respective <strong>Grand</strong><br />
Lodges a mass <strong>of</strong> interesting information,<br />
which is read with great avidity by their<br />
brethren. Gradually-for at first it was not<br />
their custom-they have added to the bare<br />
narration <strong>of</strong> facts their comments on <strong>Masonic</strong><br />
law and their criticisms on the decisions<br />
made in other jurisdictions . <strong>The</strong>se comments<br />
and criticisms have very naturally their<br />
weight, sometimes beyond their actual worth ;<br />
and it will not therefore be improper to take<br />
a glance at what ought to be the character<br />
<strong>of</strong> a report on foreign correspondence .<br />
In the first place, then, a reporter <strong>of</strong> foreign<br />
correspondence should be, in the most literal<br />
sense <strong>of</strong> Shakespeare's words, "a brief chronicler<br />
<strong>of</strong> the times ." His report should contain<br />
a succinct account <strong>of</strong> everything <strong>of</strong> importance<br />
that is passing in the <strong>Masonic</strong> world, so<br />
far as his materials supply him with the information<br />
. But, remembering that he is writing<br />
for the instruction <strong>of</strong> hundreds, perhaps<br />
thousands, many <strong>of</strong> whom cannot spare much<br />
time, and many others who have no inclination<br />
to spare it, he should eschew the sin <strong>of</strong><br />
tediousness, never forgetting that "brevity is<br />
the soul <strong>of</strong> wit ." He should omit all details<br />
that have no special interest ; should husband<br />
his space for important items, and be exceedingly<br />
parsimonious in the use <strong>of</strong> unnecessary<br />
expletives, whose only use is to add to the<br />
length <strong>of</strong> a line. In a word, he should remember<br />
that he is not an orator but an historian .<br />
A rigid adherence to these principles would<br />
save the expense <strong>of</strong> many printed pages to his<br />
<strong>Grand</strong> Lodge, and the waste <strong>of</strong> much time to<br />
his readers. <strong>The</strong>se reports will form the germ<br />
<strong>of</strong> future <strong>Masonic</strong> history . <strong>The</strong> collected mass<br />
will be an immense one, and it should not be<br />
unnecessarily enlarged by the admission <strong>of</strong><br />
trivial items .<br />
In the next place, although I admit that<br />
these "brethren <strong>of</strong> the reportorial corps"<br />
have peculiar advantages in reading the opinions<br />
<strong>of</strong> their contemporaries on subjects <strong>of</strong><br />
q
170 COMMITTEE<br />
COMMUNICATION<br />
<strong>Masonic</strong> jurisprudence they would be mistaken<br />
in supposing tint these advantages<br />
must necessarily make them <strong>Masonic</strong> lawyers .<br />
Ex quovis ligno non fit Mercurius . It is not<br />
every man that will make a lawyer . A peculiar<br />
turn <strong>of</strong> mind and a habit <strong>of</strong> close reasoning,<br />
as well as a thorough acquaintance with<br />
the law itself, are required to fit one for the<br />
investigation <strong>of</strong> questions <strong>of</strong> jurisprudence .<br />
Reporters, therefore, should assume the task<br />
<strong>of</strong> adjudicating points <strong>of</strong> law with much diffidence.<br />
<strong>The</strong>y should not pretend to make a<br />
decision ex cathedra, but only to express an<br />
opinion ; and that opinion they should attempt<br />
to sustain by arguments that may convince<br />
their readers. Dogmatism is entirely<br />
out <strong>of</strong> place in a <strong>Masonic</strong> report on foreign<br />
correspondence.<br />
But if tediousness and dogmatism are displeasing,<br />
how much more <strong>of</strong>fensive must be<br />
rudeness and personality . Courtesy is a <strong>Masonic</strong><br />
as well as a knightly virtue, and the<br />
reporter who takes advantage <strong>of</strong> his <strong>of</strong>ficial<br />
position to speak rudely <strong>of</strong> his brethren, or<br />
makes his report the vehicle <strong>of</strong> scurrility and<br />
abuse, most strangely forgets the duty and<br />
respect which he owes to the <strong>Grand</strong> Lodge<br />
which he represents and the Fraternity to<br />
which he addresses himself .<br />
And, lastly, a few words as to style . <strong>The</strong>se<br />
reports, I have already said, constitute an<br />
important feature <strong>of</strong> asonic literature . It<br />
should be, then, the object and aim <strong>of</strong> everyone<br />
to give to them a tone and character<br />
which shall reflect honor on the society whence<br />
they emanate, and enhance the reputation <strong>of</strong><br />
their authors. <strong>The</strong> style cannot always be<br />
scholarly, but it should always be chaste ; it<br />
may sometimes want eloquence, but it should<br />
never be marked by vulgarity . Coarseness <strong>of</strong><br />
language and slang phrases are manifestly out<br />
<strong>of</strong> place in a paper which treats <strong>of</strong> subjects<br />
such as naturally belong to a <strong>Masonic</strong> document.<br />
Wit and humor we would not, <strong>of</strong> course,<br />
exclude . <strong>The</strong> Horatian maxim bids us sometimes<br />
to unbend, and old Menander thought<br />
it would not do always to appear wise. Even<br />
the solemn Johnson could sometimes perpetrate<br />
a joke, and Sidney Smith has enlivened<br />
his lectures on moral philosophy with numerous<br />
witticisms . <strong>The</strong>re are those who delight in<br />
the stateliness <strong>of</strong> Coleridge ; but for ourselves<br />
we do not object to the levity <strong>of</strong> Lamb, though<br />
we would not care to descend to the vulgarity<br />
<strong>of</strong> Rabelais .<br />
To sum up the whole matter in a few<br />
words, these reports on foreign correspondence<br />
should be succinct and, if you please, elaborate<br />
chronicles <strong>of</strong> all passing events in the <strong>Masonic</strong><br />
world ; they should express the opinions<br />
<strong>of</strong> their authors on points <strong>of</strong> <strong>Masonic</strong> law, not<br />
as judicial dicta, but simply as opinions, not<br />
to be dogmatically enforced, but to be sustained<br />
and supported by the best arguments<br />
that the writers can produce ; they should not<br />
be made the vehicles <strong>of</strong> personal abuse or<br />
vituperation ; and, lastly, they should be<br />
clothed in language worthy <strong>of</strong> the literature <strong>of</strong><br />
the Order .<br />
Committee, Private. <strong>The</strong> well-known<br />
regulation which forbids private committees<br />
in the Lodge, that is, select conversations between<br />
two or more members, in which the<br />
other members are not permitted to join, is<br />
derived from the Old Charges : "You are not<br />
to hold private committees or separate conversation,<br />
without leave from the Master, nor<br />
to talk <strong>of</strong> anything impertinent or unseemly,<br />
nor to interrupt the Master or Wardens, or<br />
any brother speaking to the Master:" (Constitutions,<br />
1723, p. 53 .)<br />
Committee, Report <strong>of</strong>. See Report <strong>of</strong> a<br />
Committee .<br />
Common Gavel . See Gavel.<br />
Communication . <strong>The</strong> meeting <strong>of</strong> a<br />
Lodge is so called . <strong>The</strong>re is a peculiar significance<br />
in this term . "To communicate,"<br />
which in the Old English form, was "to common,'<br />
originally meant to share in common<br />
with others . <strong>The</strong> great sacrament <strong>of</strong> the Christian<br />
church, which denotes a participation in<br />
the mysteries <strong>of</strong> the religion and a fellowship<br />
in the church, is called a "communion,"<br />
which is fundamentally the same as a "communication,"<br />
for he who partakes <strong>of</strong> the communion<br />
is said "to communicate." Hence, the<br />
meetings <strong>of</strong> <strong>Masonic</strong> Lodges are called communications,<br />
to signify that it is not simply<br />
the ordinary meeting <strong>of</strong> a society for the transaction<br />
<strong>of</strong> business, but that such meeting is the<br />
fellowship <strong>of</strong> men engaged in a common pursuit,<br />
and governed by a common principle,<br />
and that there is therein a communication or<br />
participation <strong>of</strong> those feelings and sentiments<br />
that constitute a true brotherhood .<br />
<strong>The</strong> communications <strong>of</strong> Lodges are regular<br />
or stated and special or emergent . Regular<br />
communications are held under the provision<br />
<strong>of</strong> the by-laws, but special communications<br />
are called by order <strong>of</strong> the Master . It is a<br />
regulation that no special communication can<br />
alter amend, or rescind the proceedings <strong>of</strong> a<br />
re ar communication .<br />
Communication, <strong>Grand</strong> . <strong>The</strong> meeting<br />
<strong>of</strong> a <strong>Grand</strong> Lodge.<br />
Communication <strong>of</strong> Degrees . When the<br />
peculiar mysteries <strong>of</strong> a degree are bestowed<br />
upon a candidate by mere verbal description<br />
<strong>of</strong> the bestower, without his being made to<br />
pass through the constituted ceremonies, the<br />
degree is technically said to be communicated .<br />
This mode is, however, entirely confined in<br />
America to the Ancient and Accepted Scottish<br />
Rite . <strong>The</strong> degrees may in that Rite be thus<br />
conferred in any place where secrecy is secured<br />
; but the prerogative <strong>of</strong> communicating<br />
is restricted to the presiding <strong>of</strong>ficers<br />
<strong>of</strong> bodies <strong>of</strong> the Rite, who may communicate<br />
certain <strong>of</strong> the degrees upon candidates who<br />
have been previously duly elected, and to<br />
Inspectors and Deputy Inspectors-General <strong>of</strong><br />
the Thirty-third Degree, who may communicate<br />
all the degrees <strong>of</strong> the Rite, except the<br />
last, to any persons whom they may deem<br />
qualified to receive them .<br />
Communication, Quarterly . Anciently<br />
<strong>Grand</strong> Lodges, which were then called General<br />
Assemblies <strong>of</strong> the Craft, were held annually .
COMMUNION<br />
COMPAGNONAGE 171<br />
But it is said that the <strong>Grand</strong> Master Inigo<br />
Jones instituted quarterly communications<br />
at the beginning <strong>of</strong> the seventeenth century<br />
(Constitutions, 1738, p . 99), which were continued<br />
by his successors, the Earl <strong>of</strong> Pembroke<br />
and Sir Christopher Wren, until the infirmities<br />
<strong>of</strong> the latter compelled him to neglect<br />
them . On the revival in 1717, provision was<br />
made for their resumption ; and in the twelfth<br />
<strong>of</strong> the thirty-nine Regulations <strong>of</strong> 1721 it was<br />
declared that the <strong>Grand</strong> Lodge must have<br />
a quarterly communication about Michaelmas,<br />
Christmas, and Lady-Day . (Constitutions,<br />
1723, p . 61 .) <strong>The</strong>se quarterly communications<br />
are still retained by the <strong>Grand</strong> Lodge<br />
<strong>of</strong> England, and in America by the <strong>Grand</strong><br />
Lodge <strong>of</strong> Massachusetts, but all other American<br />
<strong>Grand</strong> Lodges have adopted the old system<br />
<strong>of</strong> annual communications .<br />
Communion <strong>of</strong> the Brethren . See<br />
Bread, Consecrated .<br />
Como. Capital <strong>of</strong> the Province <strong>of</strong> Como<br />
in northern Italy, situated at S . end <strong>of</strong> W .<br />
branch <strong>of</strong> Lake <strong>of</strong> Como, about thirty miles<br />
from Milan, and to-day is an industrial city .<br />
Its interest to Masons is on account <strong>of</strong> it<br />
being the center from which radiated the Comacme<br />
Masters, who descended from the<br />
Roman Colleges <strong>of</strong> Artificers and who built<br />
for the Lombards and others during their<br />
reign and carried their Art and influence into<br />
the Cathedral building <strong>of</strong> the Renaissance .<br />
(See Comacine Masters .)<br />
<strong>The</strong> archeologists have determined the form<br />
<strong>of</strong> the older city <strong>of</strong> Roman times to have been<br />
rectangular, enclosed by walls. Towers were<br />
constructed on<br />
walls in the<br />
twelfth century<br />
. Portions<br />
<strong>of</strong> the walls are<br />
now to be seen<br />
in the garden<br />
<strong>of</strong> Liceo Volta .<br />
Baths common<br />
in all Roman<br />
cities have<br />
been discov-<br />
PARAPET OF THE OLD CHURCH<br />
OF ST. ABBONDIO. MILAN,<br />
NINTH CENTURY.<br />
ered . Fortifications<br />
erected<br />
previous to<br />
1127 were<br />
largely constructed<br />
with<br />
Roman inscribed<br />
sepulchral<br />
urns and<br />
other remains,<br />
in which most<br />
all Roman<br />
cities were unusually<br />
rich .<br />
It is usual<br />
to record that<br />
Como was the<br />
birthplace <strong>of</strong><br />
the elder and younger Pliny . <strong>The</strong> younger<br />
Pliny had a villa here called Comedia and<br />
was much interested in building the city,<br />
having founded baths, a library, and aided in<br />
charity for the support <strong>of</strong> orphan children .<br />
Of the many letters <strong>of</strong> the younger Pliny<br />
that remain, one is to his builder, Mustio, a<br />
Comacine architect, commissioning him to<br />
restore the temple <strong>of</strong> the Eleusinian Ceres, in<br />
which, after explaining the form <strong>of</strong> design he<br />
wished it to take, he concludes : " . . at least,<br />
unless you think <strong>of</strong> something better, you,<br />
whose Art can always overcome difficulties<br />
<strong>of</strong> position."<br />
<strong>The</strong>re was an early church <strong>of</strong> SS . Peter and<br />
Paul in the fifth century that stood outside<br />
<strong>of</strong> the town, and the site is now occupied<br />
by the Romanesque church <strong>of</strong> St . Abbondio,<br />
founded 1013, and consecrated 1095 . <strong>The</strong>re<br />
are found many interesting intrecci remains<br />
<strong>of</strong> early carvings <strong>of</strong> the Comacine or Solomon's<br />
Knob . (See cut .)<br />
On a site <strong>of</strong> an earlier church stands the<br />
present Cathedral <strong>of</strong> Como, which is built<br />
entirely <strong>of</strong> marble . It was begun in 1396, but<br />
was altered in 1487-1526 into Renaissance .<br />
Authors disagree as to whether the church was<br />
restored or rebuilt. <strong>The</strong> facade, 1457-86, follows<br />
in its lines the old Lombard form but<br />
the dividing pilasters are lavishly enriched,<br />
being perpendicular niches with a statue in<br />
each.<br />
Scott says that "During the years from<br />
1468 to [492, the books <strong>of</strong> the Lodge, preserved<br />
in the archives, abound in names <strong>of</strong><br />
Magistri from the neighborhood <strong>of</strong> Como,<br />
both architects and sculptors, and among<br />
them was Tommaso Rodari, who entered the<br />
Lodge in 1490, with a letter <strong>of</strong> recommendation<br />
from the Duke, advising that he be<br />
specially trained in the Art <strong>of</strong> Sculpture .<br />
He and four others were sent to Rome to remain<br />
ten years, and perfect themselves in<br />
sculpture, to study the antique, and to return<br />
to the laborerium as fully qualified masters ."<br />
Rodari returned and sculptured a most beautiful<br />
North door <strong>of</strong> the Cathedral in rich ornate<br />
Renaissance style, although the lions<br />
are still under the columns, thus preserving a<br />
Comacine symbol so universally common in<br />
earlier times <strong>of</strong> pure Lombard style.<br />
<strong>The</strong> history <strong>of</strong> Como as a city with her various<br />
fortunes and defeats during the invasions<br />
<strong>of</strong> barbarians and her long conflicts with her<br />
old enemy, Milan, may be found elsewhere .<br />
What interests us is the early colonization by<br />
Rome and her subsequent relations to Architecture<br />
at the Renaissance .<br />
Soon after 89 B .c . Rome sent 3,000 colonists<br />
to Como, and Artificers were certainly<br />
among them, and in 59 B .C. Caesar sent 5,000<br />
more, and the place received the name Novum<br />
Comum and received Latin rights . (See<br />
Comacine Masters .)<br />
Compagnon . In French Masonry, a Fellow-Craft<br />
is so called, and the grade du Compagnon<br />
is the degree <strong>of</strong> Fellow-Craft .<br />
Compagnonage. This is the name which<br />
is given in France to certain mystical associations<br />
formed between workmen <strong>of</strong> the same<br />
or an analogous handicraft, whose object<br />
is to afford mutual assistance to the mem-
172 COMPAGNONAGE<br />
COMPAGNONAGE<br />
hers. It was at one time considered among<br />
handicraftsmen as the Second Degree <strong>of</strong> the<br />
novitiate, before arriving at the maitrise, or<br />
mastership, the first being, <strong>of</strong> course, that <strong>of</strong><br />
apprentice ; and workmen were admitted into<br />
it only after five years <strong>of</strong> apprenticeship, and on<br />
the production <strong>of</strong> a skilfully constructed piece<br />
<strong>of</strong> work, which was called their chef-d'auvre.<br />
Tradition gives to Compagnonage a Hebraic<br />
origin, which to some extent assimilates it<br />
to the traditional history <strong>of</strong> <strong>Freemasonry</strong> as<br />
springing out <strong>of</strong> the Solomonic Temple . It is,<br />
however, certain that it arose, in the twelfth<br />
century, out <strong>of</strong> a part <strong>of</strong> the corporation <strong>of</strong><br />
workmen . <strong>The</strong>se, who prosecuted the labors<br />
<strong>of</strong> their Craft from province to province, could<br />
not shut their eyes to the narrow policy <strong>of</strong> the<br />
gilds or corporations, which the masters were<br />
constantly , seeking to make more exclusive .<br />
Maitre Jacques over their disciples . <strong>The</strong>y<br />
parted, and the former landed at Bordeaux,<br />
and the latter at Marseilles .<br />
One day, Maitre Jacques, being far away<br />
from his disciples, was attacked b ten <strong>of</strong> those<br />
<strong>of</strong> Pere Soubise. To save himself, he fled into<br />
a marsh, where he sustained himself from<br />
sinking by holding on to the reeds, and was<br />
eventually rescued by his disciples . He then<br />
retired to St. Baume, but being soon after<br />
betrayed by a disciple, named, according to<br />
some, Jeron, and according to others, Jamais,<br />
he was assassinated by five blows <strong>of</strong> a dagger,<br />
in the forty-seventh year <strong>of</strong> his age, four years<br />
and nine days after his departure from Jerusalem<br />
. On his robe was subsequently found a<br />
reed which he wore in memory <strong>of</strong> his having<br />
been saved in the marsh, and thenceforth his<br />
disciples adopted the reed as the emblem <strong>of</strong><br />
<strong>The</strong>nce y perceived the necessity <strong>of</strong> forming<br />
for themselves associations or confra-<br />
Pere Soubise is not generally accused <strong>of</strong><br />
their Order .<br />
ternities, whose protection should accompany having taken any part in the assassination .<br />
them in all their laborious wanderings, and <strong>The</strong> tears which he shed over the tomb <strong>of</strong> his<br />
secure to them employment and fraternal colleague removed in part the suspicions<br />
intercourse when arriving in strange towns . which had at first rested on him . <strong>The</strong> traitor<br />
<strong>The</strong> Compagnons de la Tour, which is the who committed the crime, subsequently, in a<br />
title assumed by those who are the members <strong>of</strong> moment <strong>of</strong> deep contrition, cast himself into a<br />
the brotherhoods <strong>of</strong> Compagnonage, have well which the disciples <strong>of</strong> Maitre Jacques<br />
legends, which have been traditionally transmitted<br />
from age to age, by which, like the were long preserved in a sacred chest, and,<br />
filled up with stones . <strong>The</strong> relics <strong>of</strong> the martyr<br />
Freemasons, they trace the origin <strong>of</strong> their association<br />
to the Temple <strong>of</strong> King Solomon . different crafts, his hat was given to the hat-<br />
when his disciples afterward separated into<br />
<strong>The</strong>se legends are three in number, for the ters, his tunic to the stone-cutters, his sandals<br />
different societies <strong>of</strong> Compagnonage recognize to the locksmiths, his mantle to the Joiners,<br />
three different founders, and hence made his girdle to the carpenters, and his staff to the<br />
three different associations, which are :<br />
cartwrights .<br />
1 . <strong>The</strong> Children <strong>of</strong> Solomon .<br />
According to another tradition Maitre<br />
2 . <strong>The</strong> Children <strong>of</strong> Maitre Jacques .<br />
Jacques was no other than Jacques Je Molay,<br />
3 . <strong>The</strong> Children <strong>of</strong> Pere Soubise .<br />
the last <strong>Grand</strong> Master <strong>of</strong> the Templars, who<br />
<strong>The</strong>se three societies or classes <strong>of</strong> the Compagnons<br />
are irreconcilable enemies and re-<br />
Children <strong>of</strong> Solomon that had separated from<br />
had collected under his banner some <strong>of</strong> the<br />
proach each other with the imaginary contests<br />
<strong>of</strong> their supposed founders .<br />
ferred upon them a new devoir or gild. Pere<br />
the parent society, and who, about 1268, con-<br />
<strong>The</strong> Children <strong>of</strong> Solomon pretend that Soubise is said, in the same legend, to have<br />
King Solomon gave them their devoir, or gild, been a Benedictine monk, who gave to the<br />
as a reward for their labors at the Temple, carpenters some special statutes . This second<br />
and that he had there united them into a legend is generally recognized as more truthful<br />
brotherhood .<br />
than the first. From this it follows that the<br />
<strong>The</strong> Children <strong>of</strong> Maitre Jacques say that division <strong>of</strong> the society <strong>of</strong> Compagnonage into<br />
their founder, who was the son <strong>of</strong> a celebrated three classes dates from the thirteenth century,<br />
and that the Children <strong>of</strong> Maitre Jacques<br />
architect named Jacquain, or Jacques, was one<br />
<strong>of</strong> the chief Masters <strong>of</strong> Solomon, and a colleague<br />
<strong>of</strong> Hiram. He was born in a small city Children <strong>of</strong> Solomon, from whom they were a<br />
and <strong>of</strong> Pere Soubise are more modern than the<br />
<strong>of</strong> Gaul named Carte, and now St . Romille, dismemberment .<br />
but which we should in vain look for on the <strong>The</strong> organization <strong>of</strong> these associations <strong>of</strong><br />
ma s.<br />
Compagnonage reminds one very strongly <strong>of</strong><br />
om the age <strong>of</strong> fifteen he was employed in the somewhat similar organi zation <strong>of</strong> the<br />
stone-cutting . He traveled in Greece, where Stonemasons <strong>of</strong> Germany and <strong>of</strong> other countries<br />
in the Middle Ages. To one <strong>of</strong> these<br />
he learned sculpture and architecture ; afterward<br />
went to Egypt, and thence to Jerusalem,<br />
where he constructed two pillars with so expected to attach himself . <strong>The</strong>re was an initi-<br />
classes every handicraftsman in France was<br />
much skill that he was immediately received ation, and a system <strong>of</strong> degrees which were four<br />
as a Master <strong>of</strong> the Craft . Maitre Jacques and in number : the Accepted Companion, the<br />
his colleague Pere Soubise, after the labors <strong>of</strong> Finished Companion, the Initiated Companion,<br />
and, lastly, the Affiliated Companion .<br />
the Temple were completed, resolved to go<br />
together to Gaul, swearing that they would<br />
never separate ; but the union did not last<br />
very lo.<br />
<strong>The</strong>re were also signs and words as modes <strong>of</strong><br />
recognition, and decorations, which varied in<br />
in consequence <strong>of</strong> the jealousy excited<br />
in ere Soubise by the ascendency et and compasses was a common symbol<br />
the different devoirs ; but to all, the square<br />
.
COMPAGNONAGE<br />
COMPASSES 173<br />
As soon as a Craftsman had passed through<br />
his apprenticeship, he joined one <strong>of</strong> these<br />
gilds, and commenced his journey over<br />
France, which was called the tour de France, in<br />
the course <strong>of</strong> which he visited the principal<br />
cities, towns, and villages, stopping for a<br />
time wherever he could secure employment .<br />
In almost every town there was a house <strong>of</strong><br />
call, presided over always by a woman, who<br />
was affectionately called "la Mere," or the<br />
Mother, and the same name was given to the<br />
house itself . <strong>The</strong>re the Compagnons held<br />
their meetings and annually elected their<br />
<strong>of</strong>ficers, and traveling workmen repaired there<br />
to obtain food and lodging, and the necessary<br />
information which might lead to employment .<br />
When two Companions met on the road,<br />
one <strong>of</strong> them addressed the other with the<br />
topage, or challenge, being a formula <strong>of</strong> words,<br />
the conventional reply to which would indicate<br />
that the other was a member <strong>of</strong> the same<br />
devoir . If such was the case, friendly greetings<br />
ensued . But if the reply was not satisfactory,<br />
and it appeared that they belonged to different<br />
associations, a war <strong>of</strong> words, and even <strong>of</strong><br />
blows, was the result . Such was formerly the<br />
custom, but through the evangelic labors <strong>of</strong><br />
Agricol Perdiquier, a journeyman joiner <strong>of</strong><br />
Avignon, who traveled through France inculcating<br />
lessons <strong>of</strong> brotherly love, a better<br />
spirit now exists .<br />
In each locality the association has a chief,<br />
who is annually elected by ballot at the General<br />
Assembly <strong>of</strong> the Craft . He is called the<br />
First Compagnon <strong>of</strong> Dignity . He presides over<br />
the meetings, which ordinarily take place on<br />
the first Sunday <strong>of</strong> every month, and represents<br />
the society in its intercourse with other<br />
bodies, with the Masters, or with the municipal<br />
authorities.<br />
Compagnonage has been exposed at various<br />
periods, to the persecutions <strong>of</strong> the i%urch and<br />
the State, as well as to the opposition <strong>of</strong> the<br />
Corporations <strong>of</strong> Masters, to which, <strong>of</strong> course,<br />
its designs were antagonistic, because it opposed<br />
their monopoly. Unlike them, and particularly<br />
the Corporation <strong>of</strong> Freemasons, it<br />
was not under the protection <strong>of</strong> the Church .<br />
<strong>The</strong> practise <strong>of</strong> its mystical receptions was<br />
condemned by the Faculty <strong>of</strong> <strong>The</strong>ology at<br />
Paris, in 1655, as impious. But a hundred<br />
years before, in 1541 a decree <strong>of</strong> Francis I .<br />
had interdicted the (iompagnons de la Tour<br />
from binding themselves by an oath, from<br />
wearing swords or canes, from assembling in a<br />
greater number than five outside <strong>of</strong> their Masters'<br />
houses, or from having banquets on any<br />
occasion . During the sixteenth, seventeenth,<br />
and eighteenth centuries, the parliaments<br />
were continually interposing their power<br />
against the associations <strong>of</strong> Compagnonage, as<br />
well as against other fraternities . <strong>The</strong> effects<br />
<strong>of</strong> these persecutions, although embarrassing,<br />
were not absolutely disastrous . In spite<br />
<strong>of</strong> them, Compagnonage was never entirely<br />
dissolved, although a few <strong>of</strong> the trades abandoned<br />
their devoirs • some <strong>of</strong> which, however<br />
---such as that <strong>of</strong> the shoemakers-were subsequently<br />
renewed. And at this day the gilds<br />
<strong>of</strong> the workmen still exist in France having<br />
lost, it is true, much <strong>of</strong> their original code <strong>of</strong><br />
religious dogmas and symbols and, although<br />
not recognized by the law, always tolerated<br />
by the municipal authorities and undisturbed<br />
by the police . To the <strong>Masonic</strong> scholar the<br />
history <strong>of</strong> these devoirs or gilds is pecu1iarl<br />
interesting . In nearly all <strong>of</strong> them the Temp<br />
<strong>of</strong> Solomon prevails as a predominant symbol,<br />
while the square and compass, their favorite<br />
and constant device, would seem, in some way,<br />
to identify them with <strong>Freemasonry</strong> so far as<br />
respects the probability <strong>of</strong> a common origin .<br />
Compagnons de la Tour . <strong>The</strong> title assumed<br />
by the workmen in France who belong<br />
to the different gilds <strong>of</strong> Compagnonage, which<br />
see.<br />
Companion . A title bestowed by Royal<br />
Arch Masons upon each other, and equivalent<br />
to the word brother in Symbolic Lodges . It<br />
refers, most probably, to the companionship<br />
in exile and captivity <strong>of</strong> the ancient Jews,<br />
from the destruction <strong>of</strong> the Temple by Nebuchadnezzar<br />
to its restoration by Zerubbabel,<br />
under the auspices <strong>of</strong> Cyrus . In using this title<br />
in a higher degree, the Masons who adopted<br />
it seem to have intimated that there was a<br />
shade <strong>of</strong> difference between its meaning and<br />
that <strong>of</strong> brother. <strong>The</strong> latter refers to the universal<br />
fatherhood <strong>of</strong> God and the universal<br />
brotherhood <strong>of</strong> mani but the former represents<br />
a companionship or common pursuit <strong>of</strong><br />
one object-the common endurance <strong>of</strong> suffering<br />
or the common enjoyment <strong>of</strong> happiness .<br />
Companion represents a closer tie than Brother .<br />
<strong>The</strong> one is a natural relation shared by all men ;<br />
the other a connection, the result <strong>of</strong> choice<br />
and confined to a few . All men are our brethren,<br />
not all our companions .<br />
Companions, <strong>The</strong> Twelve. George F .<br />
Fort says that the "twelve Companions <strong>of</strong><br />
Master Hiram correspond unquestionably to<br />
the twelve zodiacal signs, or the twelve months<br />
<strong>of</strong> the year . <strong>The</strong> ground-work <strong>of</strong> this tradition<br />
is a fragment <strong>of</strong> ancient natural religion,<br />
common to both Oriental and European nationsi<br />
or, more properly, was derived from<br />
identical sources . <strong>The</strong> treacherous Craftsmen<br />
<strong>of</strong> Hiram the Good are the three winter<br />
months which slew him. He is the sun surviving<br />
during the eleven consecutive months, but<br />
subjected to the irresistible power <strong>of</strong> three<br />
ruffians, the winter months ; in the twelfth<br />
and last month, that luminary, Hiram, the<br />
good, the beauteous, the bright, the sun god,<br />
is extinguished ." (<strong>The</strong> Early History and<br />
Antiquities <strong>of</strong> <strong>Freemasonry</strong>, p . 408.)<br />
Compasses. As in Operative Masonry,<br />
the compasses are used for the admeasurement<br />
<strong>of</strong> the architect's plans, and to enable<br />
him to give those just proportions which will<br />
ensure beauty as well as stability to his work ;<br />
so, in Speculative Masonr this important<br />
implement symbolic <strong>of</strong> that LIT even tenor <strong>of</strong><br />
deportment, that true standard <strong>of</strong> rectitude<br />
which alone can bestow happiness here and<br />
felicity hereafter. Hence are the compasses<br />
the most prominent emblem <strong>of</strong> virtue, the<br />
true and only measure <strong>of</strong> a Mason's life and
174 COMPOSITE<br />
CONNECTICUT<br />
conduct. As the Bible gives us light on our<br />
duties to God, and the square illustrates our<br />
duties to our neighborhood and brother, so<br />
the compasses give that additional light which is<br />
to instruct us in the duty we owe to ourselves<br />
-the great, imperative duty <strong>of</strong> circumscribing<br />
our passions, and keeping our desires<br />
within due bounds. "It is ordained," says<br />
the philosophic Burke, "in the eternal constitution<br />
<strong>of</strong> things, that men <strong>of</strong> intemperate<br />
passions cannot be free ; their passions forge<br />
their fetters." Those brethren who delight to<br />
trace our emblems to an astronomical origin,<br />
find in the compasses a symbol <strong>of</strong> the sun, the<br />
circular pivot representing the body <strong>of</strong> the<br />
luminary, and the diverging legs his rays .<br />
In the earliest rituals <strong>of</strong> the last century,<br />
the compasses are described as a part <strong>of</strong> the<br />
furniture <strong>of</strong> the Lodge, and are said to belong<br />
to the Master . Some change will be found in<br />
this respect in the ritual <strong>of</strong> the present day .<br />
(See Square and Compasses .)<br />
Composite. One <strong>of</strong> the five orders <strong>of</strong><br />
architecture introduced by the Romans, and<br />
compounded <strong>of</strong> the other four, whence it derives<br />
its name. Although it combines strength<br />
with beauty, yet, as it is a comparatively<br />
modern invention, it is held in little esteem<br />
among Freemasons .<br />
Concealment <strong>of</strong> the Body . See Aphanism.<br />
Conclave . Commanderies <strong>of</strong> Knights Templars<br />
in England and Canada were called Conclaves,<br />
and the <strong>Grand</strong> Encampment, the<br />
<strong>Grand</strong> Conclave, but the terms now in use<br />
are "Preceptory" and "Great Priory" respectively.<br />
<strong>The</strong> word is also applied to the<br />
meetings in some other <strong>of</strong> the high degrees .<br />
<strong>The</strong> word is derived from the Latin con,<br />
"with," and clavis, "a key," to denote the idea<br />
<strong>of</strong> being locked up in seclusion, and in this<br />
sense was first applied to the apartment in<br />
which the cardinals are literally locked up<br />
when met to elect a Pope .<br />
Concordists. A secret order established<br />
in Prussia, by M . Lang, on the wreck <strong>of</strong> the<br />
Tugendverein, which latter body was instituted<br />
in 1790 as a successor <strong>of</strong> the Illuminati,<br />
and suppressed in 1812 by the Prussian<br />
Government, on account <strong>of</strong> its supposed political<br />
tendencies .<br />
Confederacies . A title given to the<br />
yearly meetings <strong>of</strong> the Masons in the time <strong>of</strong><br />
Henry VI ., <strong>of</strong> England, and used in the celebrated<br />
statute passed in the third year <strong>of</strong> his<br />
reign, which begins thus : "Whereas, by the<br />
yearly congregations and confederacies made<br />
by the Masons in their General Chapiters assembled,<br />
etc ." (See Laborers, Statutes <strong>of</strong> .)<br />
Conference Lodges. Assemblies <strong>of</strong> the<br />
members <strong>of</strong> a Lodge sometimes held in Germany<br />
. <strong>The</strong>ir object is the discussion <strong>of</strong> the<br />
financial and other private matters <strong>of</strong> the<br />
Lodge . Lodges <strong>of</strong> this kind held in France are<br />
said to be "en famille ." <strong>The</strong>re is no such arrangement<br />
in English or American Masonry .<br />
Conferring Degrees . When a candidate is<br />
initiated into any degree <strong>of</strong> Masonry in due<br />
form, the degree is said to have been conferred,<br />
in contradistinction to the looser mode <strong>of</strong> imparting<br />
its secrets by communication .<br />
Confusion <strong>of</strong> Tongues . <strong>The</strong> Tower <strong>of</strong><br />
Babel is referred to in the ritual <strong>of</strong> the Third<br />
Degree as the place where language was confounded<br />
and Masonry lost . Hence, in <strong>Masonic</strong><br />
symbolism, as Masonry pr<strong>of</strong>esses to possess<br />
a universal language, the confusion <strong>of</strong><br />
tongues at Babel is a symbol <strong>of</strong> that intellectual<br />
darkness from which the aspirant is seeking<br />
to emerge on his passage to that intellectual<br />
light which is imparted by the Order .<br />
(See Threshing Floor .)<br />
Congregations . In the Old Records and<br />
Constitutions <strong>of</strong> Masonry the yearly meetings<br />
<strong>of</strong> the Craft are so called . Thus in the Halliwell<br />
or Regius MS. it is said, "very Master<br />
that is a Mason must be at the General Congregation<br />
." (Line 107 .) What are now called<br />
"Communications <strong>of</strong> a <strong>Grand</strong> Lodge" were<br />
then called "Congregations <strong>of</strong> the Craft ."<br />
(See Assembly .)<br />
Congresses, <strong>Masonic</strong> . At various times<br />
in the history <strong>of</strong> <strong>Freemasonry</strong> conferences<br />
have been held, in which, as in the General<br />
Councils <strong>of</strong> the Church, the interests <strong>of</strong> the<br />
Institution have been made the subject <strong>of</strong><br />
consideration . <strong>The</strong>se conferences have received<br />
the name <strong>of</strong> <strong>Masonic</strong> Congresses .<br />
Whenever a respectable number <strong>of</strong> Masons<br />
invested with deliberative powers, assemble as<br />
the representatives <strong>of</strong> different countries and<br />
jurisdictions, to take into consideration matters<br />
relating to the Order, such a meeting will<br />
be properly called a Congress . Of these Congresses<br />
some have been productive <strong>of</strong> little or<br />
no effect, while others have undoubtedly left<br />
their mark ; nor can it be doubted, that if a<br />
General or Ecumenical Congress, consisting<br />
<strong>of</strong> representatives <strong>of</strong> all the <strong>Masonic</strong> powers<br />
<strong>of</strong> the world, were to meet, with an eye single<br />
to the great object <strong>of</strong> <strong>Masonic</strong> reform, and<br />
were to be guided by a liberal and conciliatory<br />
spirit <strong>of</strong> compromise, such a Congress might at<br />
the present day be <strong>of</strong> incalculable advantage .<br />
<strong>The</strong> most important Congresses that have<br />
met since the year 926 are those <strong>of</strong> York,<br />
Strasburg, Ratisbon, Spire, Cologne, Basle,<br />
Jena, Altenberg, Brunswick, Lyons, Wolfenbuttel,<br />
Wilhehnsbad, Paris, Washington, Baltimore,<br />
Lexington, and Chicago . (See them<br />
under their respective titles .)<br />
Connecticut. <strong>The</strong> first Lodge organized<br />
in Connecticut was Hiram Lodge, at New<br />
Haven, which was warranted by the <strong>Grand</strong><br />
Lodge <strong>of</strong> the "Moderns" on November 12,<br />
1750 ; it remained on the English register until<br />
the formation <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Connecticut<br />
in 1789, when it became No . 1 on the roll<br />
<strong>of</strong> that <strong>Grand</strong> Lodge. Other Lodges were instituted,<br />
some by authority from Massachusetts,<br />
others from that derived from New<br />
York . A convention <strong>of</strong> delegates from twelve<br />
Lodges assembled at New Haven, July 8,<br />
1789, and organized the <strong>Grand</strong> Lodge <strong>of</strong> Connecticut,<br />
Pierpont Edwards being elected<br />
<strong>Grand</strong> Master .<br />
In 1796, there were three Royal Arch Chapters<br />
in Connecticut . In 1797, these Chapters
CONSECRATION<br />
CONSTITUTIONS 175<br />
had entered into an association, probably<br />
with the idea <strong>of</strong> establishing a <strong>Grand</strong> Chapter .<br />
On January 24, 1798, a convention <strong>of</strong> delegates<br />
from Massachusetts, Rhode Island,<br />
Connecticut, and New York was held at<br />
Hartford, when a conference was had on the<br />
subject <strong>of</strong> the two conventions, the delegates<br />
from Connecticut uniting with those from the<br />
other States in forming the "<strong>Grand</strong> Royal<br />
Arch Chapter <strong>of</strong> the Northern States <strong>of</strong> America."<br />
By the Constitution then adopted, the<br />
"Deputy <strong>Grand</strong> Chapter" <strong>of</strong> Connecticut was<br />
established . <strong>The</strong> title was changed in the subsequent<br />
year for that <strong>of</strong> "<strong>Grand</strong> Chapter ."<br />
Webb gives the precise date <strong>of</strong> the organization<br />
<strong>of</strong> the <strong>Grand</strong> Chapter as May 17, 1798 .<br />
(See Royal Arch <strong>Grand</strong> Bodies in America.)<br />
<strong>The</strong> <strong>Grand</strong> Council <strong>of</strong> Royal and Select<br />
Masters was organized in 1819 .<br />
<strong>The</strong> <strong>Grand</strong> Encampment <strong>of</strong> Knights Templar<br />
was organized September 13, 1827, but is<br />
now known as the <strong>Grand</strong> Commandery .<br />
Consecration. <strong>The</strong> appropriating or dedicating,<br />
with certain ceremonies, anything to<br />
sacred purposes or <strong>of</strong>fices by separating it<br />
from common use . Hobbes, in his Leviathan<br />
(p. iv ., c . 44), gives the best definition <strong>of</strong> this<br />
ceremony . "To consecrate is, in Scripture, to<br />
<strong>of</strong>fer, give, or dedicate, in pious and decent<br />
language and gesture, a man, or any other<br />
thin, to God, by separating it from common<br />
use .' <strong>Masonic</strong> Lodges, like ancient temples<br />
and modern churches, have always been consecrated.<br />
<strong>The</strong> rite <strong>of</strong> consecration is performed<br />
by the <strong>Grand</strong> Master, when the Lodge is said<br />
to be consecrated in ample form; by the Deputy<br />
<strong>Grand</strong> Master, when it is said to be consecrated<br />
in due form ; or by the proxy <strong>of</strong> the<br />
<strong>Grand</strong> Master, when it is said to be consecrated<br />
in form. <strong>The</strong> <strong>Grand</strong> Master, accompanied<br />
by his <strong>of</strong>ficers, proceeds to the hall <strong>of</strong><br />
the new Lodge, where, after the performance<br />
<strong>of</strong> those ceremonies which are described in all<br />
manuals and monitors, he solemnly consecrates<br />
the Lodge with the elements <strong>of</strong> corn,<br />
wine, and oil, after which the Lodge is dedicated<br />
and constituted, and the <strong>of</strong>ficers installed<br />
.<br />
Consecration, Elements <strong>of</strong>. Those<br />
things, the use <strong>of</strong> which in the ceremony as<br />
constituent and elementary parts <strong>of</strong> it, are<br />
necessary to the perfecting and legalizing <strong>of</strong><br />
the act <strong>of</strong> consecration . In <strong>Freemasonry</strong>, these<br />
elements are corn, wine, and oil, which see .<br />
Conservators <strong>of</strong> Masonry. About the<br />
year 1859, a Mason <strong>of</strong> some distinction in<br />
Ame*ica pr<strong>of</strong>essed to have discovered, by his<br />
researches, what he called "the true Preston-<br />
Webb Work," and attempted to introduce it<br />
into various jurisdictions, sometimes in opposition<br />
to the wishes <strong>of</strong> the <strong>Grand</strong> Lodge and<br />
leading Masons <strong>of</strong> the State . To aid in the<br />
propagation <strong>of</strong> this ritual, he communicated it<br />
to several persons, who were bound to use all<br />
efforts-to some, indeed, <strong>of</strong> questionable propriety-to<br />
secure its adoption by their respective<br />
<strong>Grand</strong> Lodges. <strong>The</strong>se Masons were<br />
called by him "Conservators," and the order<br />
or society which they constituted was called<br />
the "Conservators' Association ." This association,<br />
and the efforts <strong>of</strong> its chief to extend<br />
his ritual, met with the very general disapproval<br />
<strong>of</strong> the Masons <strong>of</strong> the United States,<br />
and in some jurisdictions led to considerable<br />
disturbance and bad feeling .<br />
Conservators, <strong>Grand</strong> . See <strong>Grand</strong> Conservators<br />
.<br />
Consistory.- <strong>The</strong> meetings <strong>of</strong> members <strong>of</strong><br />
the Thirty-second Degree, or Sublime Princes<br />
<strong>of</strong> the Royal Secret in the Ancient and Accepted<br />
Scottish Rite, are called Consistories .<br />
<strong>The</strong> elective <strong>of</strong>ficers are, according to the ritual<br />
<strong>of</strong> the Southern Jurisdiction <strong>of</strong> the United<br />
States, a Commander-in-Chief, Seneschal,<br />
Preceptor, Chancellor, Minister <strong>of</strong> State,<br />
Almoner, Registrar, and Treasurer. In the<br />
Northern Jurisdiction it is sli*htly different,<br />
the second and third <strong>of</strong>ficers being called Lieutenant-Commanders<br />
. A Consistory confers<br />
the Thirty-first and Thirty-second degrees <strong>of</strong><br />
the Rite.<br />
Consistory, <strong>Grand</strong> . See <strong>Grand</strong> Consisto<br />
Constable, <strong>Grand</strong> . <strong>The</strong> fourth <strong>of</strong>ficer in a<br />
<strong>Grand</strong> Consistory . It is the title which was<br />
formerly given to the leader <strong>of</strong> the land forces<br />
<strong>of</strong> the Knights Templars .<br />
Constantine. See Red Cross <strong>of</strong> Rome and<br />
Constantine .<br />
Constituted, Legally . <strong>The</strong> phrase, a<br />
legally constituted Lodge, is <strong>of</strong> ten used <strong>Masonic</strong>ally<br />
to designate any Lodge working<br />
under proper authority, which necessarily<br />
includes Lodges working under dispensation ;<br />
although, strictly, a Lodge cannot be legally<br />
constituted until it has received its warrant<br />
or charter from the <strong>Grand</strong> Lodge . But so far<br />
as respects the regularity <strong>of</strong> their work<br />
Lodges under dispensation and warranted<br />
Lodges have the same standing .<br />
Constitution <strong>of</strong> a Lodge . Any number <strong>of</strong><br />
Master Masons, not less than seven, being desirous<br />
<strong>of</strong> forming a new Lodge, having previously<br />
obtained a dispensation from the<br />
<strong>Grand</strong> Master, must apply by petition to the<br />
<strong>Grand</strong> Lodge <strong>of</strong> the State in which they reside,<br />
praying for a Charter, or Warrant <strong>of</strong> Constitution,<br />
to enable them to assemble as a regular<br />
Lodge . <strong>The</strong>ir petition being favorably received,<br />
a warrant is immediately granted, and<br />
the <strong>Grand</strong> Master appoints a day for its consecration<br />
and for the installation <strong>of</strong> its <strong>of</strong>ficers .<br />
<strong>The</strong> Lodge having been consecrated, the<br />
<strong>Grand</strong> Master, or person acting as such, declares<br />
the brethren "to be constituted and<br />
formed into a regular Lodge <strong>of</strong> Free and Accepted<br />
Masons," after which the <strong>of</strong>ficers <strong>of</strong><br />
the Lodge are installed. In this declaration <strong>of</strong><br />
the Master, accompanied with the appropriate<br />
ceremonies, consists the constitution <strong>of</strong> the<br />
Lodge . Until a Lodge is thus legally constituted,<br />
it forms no component <strong>of</strong> the constituency<br />
<strong>of</strong> the <strong>Grand</strong> Lodge, can neither elect<br />
<strong>of</strong>ficers nor members, and exists only as a<br />
Lodge under dispensation at the will <strong>of</strong> the<br />
<strong>Grand</strong> Master .<br />
Constitutions <strong>of</strong> 1762 . This is the name<br />
<strong>of</strong> one <strong>of</strong> that series <strong>of</strong> Constitutions, or Reg
176 CONSTITUTIONS<br />
CONSTITUTIONS<br />
ulations, which have always been deemed <strong>of</strong><br />
importance in the history <strong>of</strong> the Ancient and<br />
Accepted Scottish Rite ; although the Constitutions<br />
<strong>of</strong> 1762 have really nothing to do with<br />
that Rite, having been adopted long before its<br />
establishment. In the year 1758, there was<br />
founded at Paris a <strong>Masonic</strong> body which assumed<br />
the title <strong>of</strong> the Chapter, or Council, <strong>of</strong><br />
Emperors <strong>of</strong> the East and West and which<br />
organized a Rite known as the 'Rite <strong>of</strong> Perfection,<br />
consisting <strong>of</strong> twenty-five degrees, and<br />
in the same year the Rite was carried to Berlin<br />
by the Marquis de Bernez . In the following<br />
year, a Council <strong>of</strong> Princes <strong>of</strong> the Royal Secret,<br />
the highest degree conferred in the Rite, was<br />
established at Bordeaux . On September 21,<br />
1762, nine Commissioners met and drew up<br />
Constitutions for the government <strong>of</strong> the Rite<br />
<strong>of</strong> Perfection, which have been since known<br />
as the Constitutions <strong>of</strong> 1762 . Of the place<br />
where the Commissioners met, there is some<br />
doubt . Of the two copies, hereafter to be<br />
noticed, which are in the archives <strong>of</strong> the<br />
Southern Supreme Council, that <strong>of</strong> Delay<br />
hogue refers to the Orients <strong>of</strong> Paris and Berlin,<br />
while that <strong>of</strong> Aveilh6 says that they were<br />
made at the <strong>Grand</strong> Orient <strong>of</strong> Bordeaux .<br />
Thory also (Act. Lat ., i ., 79) names Bordeaux<br />
as the place <strong>of</strong> their enactment, and so does<br />
Ragon (Orthod. Mag ., 133) ; although he<br />
doubts their authenticity, and says that there<br />
is no trace <strong>of</strong> any such document at Bordeaux,<br />
nor any recollection there <strong>of</strong> the Consistory<br />
which is said to have drawn up the Constitutions<br />
. To this it may be answered, that in the<br />
Archives <strong>of</strong> the Mother Supreme Council at<br />
Charleston there are two manuscript copies<br />
<strong>of</strong> these Constitutions-one written by Jean<br />
Baptiste Marie Delahogue in 1798, which is<br />
authenticated by Count de Grasse, under the<br />
seal <strong>of</strong> the <strong>Grand</strong> Council <strong>of</strong> the Princes <strong>of</strong> the<br />
Royal Secret, then sitting at Charleston- and<br />
another, written by Jean Baptiste Aveili6 in<br />
1797 . This copy is authenticated by Long,<br />
Delahogue, De Grasse, and others . Both documents<br />
are written in French, and are almost<br />
substantially the same . <strong>The</strong> translated title<br />
<strong>of</strong> Delahogue's copy is as follows :<br />
"Constitutions and Regulations drawn<br />
up by nine Commissioners appointed by the<br />
<strong>Grand</strong> Council <strong>of</strong> the Sovereign Princes <strong>of</strong> the<br />
Royal Secret at the <strong>Grand</strong> Orients <strong>of</strong> Paris and<br />
Berlin by virtue <strong>of</strong> the deliberation <strong>of</strong> the<br />
fifth day <strong>of</strong> the third week <strong>of</strong> the seventh<br />
month <strong>of</strong> the Hebrew Era, 5662, and <strong>of</strong> the<br />
Christian Era, 1762. To be ratified and observed<br />
by the <strong>Grand</strong> Councils <strong>of</strong> the Sublime<br />
Knights and Princes <strong>of</strong> Masonry as well as by<br />
the articular Councils and <strong>Grand</strong> Inspectors<br />
ly constituted in the two Hemisp<br />
eres . ' <strong>The</strong> title <strong>of</strong> Aveilh6's manuscript<br />
differs in this, that it says the Constitutions<br />
were enacted "at the <strong>Grand</strong> Orient <strong>of</strong> Bordeaux,"<br />
and that they were "transmitted to<br />
our Brother Stephen Morin, <strong>Grand</strong> Inspector<br />
<strong>of</strong> all the Lodges in the New World." Probably<br />
this is a correct record, and the Constitutions<br />
were prepared at Bordeaux .<br />
<strong>The</strong> Constitutions <strong>of</strong> 1762 consist <strong>of</strong> thirty-<br />
five articles, and are principally occupied in<br />
providing for the government <strong>of</strong> the Rite established<br />
by the Council <strong>of</strong> Emperors <strong>of</strong> the<br />
East and West and <strong>of</strong> the bodies under it .<br />
<strong>The</strong> Constitutions <strong>of</strong> 1762 were published<br />
at Paris, in 1832, in the Recueil des Actes du<br />
Supreme Conseil de France . <strong>The</strong>y were also<br />
published, in 1859, in America; but the best<br />
rimed exemplar <strong>of</strong> them is that published in<br />
ench and E lish in the Book <strong>of</strong> <strong>Grand</strong> Constitutions,<br />
edited by Bro . Albert Pike, which is<br />
illustrated with copious and valuable annotations<br />
by the editor, who was the Sovereign<br />
<strong>Grand</strong> Commander <strong>of</strong> the Southern Supreme<br />
Council .<br />
Constitutions <strong>of</strong> 1786 . <strong>The</strong>se are regarded<br />
by the members <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite as the fundamental law<br />
<strong>of</strong> their Rite. <strong>The</strong>y are said to have been established<br />
by Frederick II ., <strong>of</strong> Prussia, in the<br />
last year <strong>of</strong> his life - a statement, however,<br />
that has been denied by some writers (see<br />
Findel's History <strong>of</strong> <strong>Freemasonry</strong> under "Declaration<br />
<strong>of</strong> the <strong>Grand</strong>e Lodge <strong>of</strong> the Three<br />
Globes at Berlin" ; also Gould's History <strong>of</strong><br />
<strong>Freemasonry</strong> under "<strong>The</strong> Ancient and Accepted<br />
Scottish Rite "), and the controversies<br />
as to their authenticity have made them a<br />
subject <strong>of</strong> interest to all <strong>Masonic</strong> scholars .<br />
Bro. Albert Pike, the <strong>Grand</strong> Commander <strong>of</strong><br />
the Supreme Council for the Southern Jurisdiction<br />
<strong>of</strong> the United States, published them,<br />
in 1872, in Latin, French, and English ; and<br />
his exhaustive annotations are valuable because<br />
he has devoted to the investigation <strong>of</strong><br />
their origin and their authenticity more elaborate<br />
care than any other writer .<br />
Of these Constitutions, there are two exemplars<br />
one in French and one in Latin, between<br />
which there are, however, some material<br />
differences. For a long time the French exemplar<br />
only was known in this country. It is<br />
supposed by Bro. Pike that it was brought to<br />
Charleston by Count de Grasse, and that<br />
under its provisions he organized the Supreme<br />
Council in that place. <strong>The</strong>y were accepted by<br />
the Southern Supreme Council, and are still<br />
regarded by the Northern Council as the only<br />
authentic Constitutions . But there is abundant<br />
internal evidence <strong>of</strong> the incompleteness<br />
and incorrectness <strong>of</strong> the French Constitution,<br />
<strong>of</strong> whose authenticity there is no<br />
pro<strong>of</strong>, nor is it likely that they were made at<br />
Berlin and approved by Frederick, as they<br />
pr<strong>of</strong>ess.<br />
<strong>The</strong> Latin Constitutions were probably not<br />
known in France until after the Revolution .<br />
In 1834, they were accepted as authentic by<br />
the Supreme Council <strong>of</strong> France, and published<br />
there m the same year . A copy <strong>of</strong> this was<br />
published in America, in 1859, by Bro . Pike .<br />
<strong>The</strong>se Latin Constitutions <strong>of</strong> 1786 have been<br />
recently accepted by the Supreme Council <strong>of</strong><br />
the Southern Jurisdiction in preference to the<br />
French version . Most <strong>of</strong> the other Supreme<br />
Councils-those, namel<br />
, <strong>of</strong> England and<br />
Wales, <strong>of</strong> Italy, and <strong>of</strong> South America-have<br />
adopted them as the law <strong>of</strong> the Rite, repudiating<br />
the French version as <strong>of</strong> no authority .
CONSTITUTIONS<br />
CONVENTIONS 177<br />
<strong>The</strong> definite and well-authorized conclusions<br />
to which Bro. Pike has arrived on the<br />
subject <strong>of</strong> these Constitutions have been expressed<br />
by that eminent Mason in the followmg<br />
language :<br />
"We think we may safely say, that the<br />
charge that the <strong>Grand</strong>Constitutums were forged<br />
at Charleston is completely disproved, and<br />
that it will be contemptible hereafter to<br />
repeat it. No set <strong>of</strong> speculating Jews constituted<br />
the Supreme Council established there ; Speculative Masonry.)<br />
and those who care for the reputations <strong>of</strong> Colonel<br />
Mitchell, and Doctors Dalcho, Auld, and<br />
Continental Lodges .<br />
Moultrie, may well afford to despise the scurrilous<br />
libels <strong>of</strong> the Ragons, Clavels, and Folgers.<br />
"And, secondly, that it is not by any<br />
means proven or certain that the Constitutions<br />
were not really made at Berlin as the<br />
purport to have been, and approved by Fr<br />
Brick. We think that the preponderance <strong>of</strong> sense.<br />
the evidence, internal and external, is on the Contumacy.<br />
side <strong>of</strong> their authenticity, apart from the positive<br />
evidence <strong>of</strong> the certificate <strong>of</strong> 1832 .<br />
"And, thirdlq, that the Supreme Council<br />
at Charleston had a perfect right to adopt<br />
them as the law <strong>of</strong> the new Order ; no matter<br />
where, when or by whom they were made,<br />
as Andersonls Constitutions were adopted in<br />
Symbolic Masonry ; that they are and always<br />
have been the law <strong>of</strong> the Rite, because they<br />
were so adopted; and because no man has ever<br />
lawfully received the degrees <strong>of</strong> the Rite Convention .<br />
without swearing to maintain them as its<br />
supreme law ; for as to the articles themselves,<br />
there is no substantial difference between the<br />
French and Latin copies .<br />
"And, fourthly, that there is not one particle<br />
<strong>of</strong> pro<strong>of</strong> <strong>of</strong> any sort, circumstantial or historical,<br />
or by argument from improbability,<br />
that they are not genuine and authentic . In<br />
law, documents <strong>of</strong> great age, found in the possession<br />
<strong>of</strong> those interested under them, to whom<br />
they rightfully belong, and with whom they<br />
might naturally be expected to be found, are<br />
admitted in evidence without pro<strong>of</strong>, to establish<br />
title or facts . <strong>The</strong>y prove themselves,<br />
and to be avoided must be disproved by evidence<br />
. <strong>The</strong>re is no evidence against the genuineness<br />
<strong>of</strong> these <strong>Grand</strong> Constitutions ."<br />
Constitutions, Old . See Records, Old .<br />
Consummatum est . Latin . It is finished<br />
. A phrase used in some <strong>of</strong> the higher<br />
degrees <strong>of</strong> the Ancient and Accepted Scottish<br />
Rite . It is borrowed from the expression used<br />
by our Lord when he said, on the cross, "It is<br />
finished," meaning that the work which had<br />
been given him to do had been executed . It is,<br />
therefore, appropriately used in the closing<br />
ceremonies to indicate that the sublime work<br />
<strong>of</strong> the degrees is finished, so that all may retire<br />
in peace .<br />
Contemplative . To contemplate is, literally,<br />
to watch and inspect the Temple . <strong>The</strong><br />
augur among the Romans, having taken his<br />
stand on the Capitoline Hill, marked out with<br />
his wand the space in the heavens he intended<br />
to consult . This space he called the templum.<br />
Having divided his templum into two parts<br />
from top to bottom, he watched to see what<br />
would occur . <strong>The</strong> watching <strong>of</strong> the templum<br />
was called contemplating ; and hence those<br />
who devoted themselves to meditation upon<br />
sacred subjects assumed this title . Thus,<br />
among the Jews, the Essenes and the <strong>The</strong>rapeutists,<br />
and, among the Greeks, the school<br />
<strong>of</strong> Pythagoras, were contemplative sects .<br />
Among the Freemasons, the word speculative<br />
is used as equivalent to contemplative . (See<br />
This expression is<br />
used throughout this work, as it constantly is<br />
by English writers to designate the Lodges on<br />
the Continent <strong>of</strong> hurope which retain many<br />
usages which have either been abandoned by,<br />
or never were observed in, the Lodges <strong>of</strong> England,<br />
Ireland, and Scotland, as well as the<br />
United States <strong>of</strong> America . <strong>The</strong> words Continental<br />
Masonry are employed in the same<br />
In civil law it is the refusal<br />
or neglect <strong>of</strong> a party accused' to ap ax and<br />
answer to a charge preferred against in a<br />
court <strong>of</strong> justice . In <strong>Masonic</strong> jurisprudence, it<br />
is disobedience <strong>of</strong> or rebellion against superior<br />
authority, as when a Mason refuses to obey<br />
the edict <strong>of</strong> his Lodge, or a Lodge refuses to<br />
obe that <strong>of</strong> the <strong>Grand</strong> Master or the <strong>Grand</strong><br />
ge. <strong>The</strong> punishment, in the former case, is<br />
generally suspension or expulsion ; in the latter,<br />
arrest <strong>of</strong> charter or forfeiture <strong>of</strong> warrant .<br />
In a State or Territory<br />
where there is no <strong>Grand</strong> Lodge, but three or<br />
more Lodges holding their Warrants <strong>of</strong> Constitution<br />
from <strong>Grand</strong> Lodges outside <strong>of</strong> the<br />
Territory, these Lodges may meet together by<br />
their representatives-who should properly be<br />
the first three <strong>of</strong>ficers <strong>of</strong> each Lodge-and take<br />
the necessary steps for the organization <strong>of</strong> a<br />
<strong>Grand</strong> Lodge in that State or Territory.<br />
This preparatory meeting is called a Convention.<br />
A President and Secretary are chosen,<br />
and a <strong>Grand</strong> Lodge is formed by the election<br />
<strong>of</strong> a <strong>Grand</strong> Master and other proper <strong>of</strong>ficers,<br />
when the old warrants are returned to the<br />
<strong>Grand</strong> Lodges, and new ones taken out from<br />
the newly formed <strong>Grand</strong> Lodge . Not less<br />
than three Lodges are required to constitute a<br />
Convention . <strong>The</strong> first Convention <strong>of</strong> this kind<br />
ever held was that <strong>of</strong> the four old Lodges <strong>of</strong><br />
London, which met at the Apple-Tree Tavern,<br />
in 1716, and in the following year formed the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England.<br />
Convention Night . A title sometimes<br />
given in the minutes <strong>of</strong> English Lodges to a<br />
Lodge <strong>of</strong> emergency . Thus, in the minutes <strong>of</strong><br />
Constitution Lodge, No . 390 (London), we<br />
read : "This being a Convention Night to<br />
consider the state <strong>of</strong> the Lodge," etc . (Sadler's<br />
History and Records <strong>of</strong> the Lodge <strong>of</strong> Emulation,<br />
p . 64 .)<br />
Conventions or Congresses <strong>of</strong> Masons in<br />
chronological order :<br />
926 . York, under Prince Edwin <strong>of</strong> England<br />
.<br />
1275. Strasburg, under Edwin Von Steinbach<br />
.<br />
1459. Ratisbon, under Jost Dolzinger.
178 CONVERSATION<br />
CORNER-STONE<br />
1464 . Ratisbon, under <strong>Grand</strong> Lodge <strong>of</strong><br />
Strasburg .<br />
1469. Spire, under <strong>Grand</strong> Lodge <strong>of</strong> Strasburg.<br />
1535 . Cologne, by Hermann, Bishop <strong>of</strong><br />
Cologne.<br />
1563 . Basle, by <strong>Grand</strong> Lodge <strong>of</strong> Strasburg .<br />
1717 . London, by the Four Old Lodges .<br />
Organization <strong>of</strong> <strong>Grand</strong> Lodge .<br />
1730 . Dublby the Dublin Lodges .<br />
1736 . Edinburgh. Organization and institution<br />
<strong>of</strong> <strong>Grand</strong> Lodge.<br />
1756. <strong>The</strong> Hague, by the Royal Union<br />
Lodge.<br />
1762 . Paris and Berlin, by nine commissioners<br />
nominated by the Sov. G. Council <strong>of</strong><br />
P. <strong>of</strong> Masonry .<br />
1763 . Jena, by the Lodge <strong>of</strong> Strict Observance<br />
.<br />
1764. Jena, by Johnson or Beeker, denounced<br />
by Baron Hund .<br />
1765. Altenberg, a continuation wherein<br />
Hund was elected G. M . <strong>of</strong> Rite <strong>of</strong> Strict Observance.<br />
1772 . Kohl, by Ferdinand <strong>of</strong> Brunswick<br />
and Baron Hund, without success.<br />
1775 . Brunswick, by Ferdinand, Duke <strong>of</strong><br />
Brunswick .<br />
1778 . Lyons, by Lodge <strong>of</strong> Chevaliers Bienfaisants<br />
.<br />
1778 . Wolfenbiittel, by Duke <strong>of</strong> Brunswick<br />
.<br />
1782 . Wilhelmsbad, an impotent session for<br />
purification .<br />
1784 . Paris, a medley <strong>of</strong> Lovers <strong>of</strong> Truth<br />
and United Friends .<br />
1786 . Berlin, alleged to have been convened<br />
by Frederick II <strong>of</strong> Prussia .<br />
1822. Washington, a mutual assemblage<br />
<strong>of</strong> American Lodges .<br />
1843. Baltimore, a mutual assemblage <strong>of</strong><br />
American Lodges .<br />
1847. Baltimore, a mutual assemblage <strong>of</strong><br />
American Lodges .<br />
1853 . Lexington, Ky ., a mutual assemblage<br />
<strong>of</strong> American Lodges .<br />
1855 . Paris, by <strong>Grand</strong> Orient <strong>of</strong> France .<br />
1859. Chicago . A volunteer assemblage .<br />
1875 . Lausanne . A convention <strong>of</strong> the Supreme<br />
Councils <strong>of</strong> the Scottish Rite <strong>of</strong> the<br />
World, which subsequently led to an eternal<br />
bond <strong>of</strong> unity both <strong>of</strong>fensive and defensive .<br />
Conversation. Conversation among the<br />
brethren during Lodge hours is forbidden by<br />
the Charges <strong>of</strong> 1722 in these words : "You are<br />
not to hold private committees or separate<br />
conversation without leave from the Master ."<br />
(Constitutions, 1723, p. 53 .)<br />
Convocation . <strong>The</strong> meetings <strong>of</strong> Chapters<br />
<strong>of</strong> Royal Arch Masons are so called from the<br />
Latin convocatio, a calling together . It seems<br />
very properly to refer to the convoking <strong>of</strong> the<br />
dispersed Masons at Jerusalem to rebuild the<br />
second Temple, <strong>of</strong> which every Chapter is a<br />
representation.<br />
Convocation, <strong>Grand</strong> . <strong>The</strong> meeting <strong>of</strong> a<br />
<strong>Grand</strong> Chapter is so styled .<br />
Cooke's Manuscript. <strong>The</strong> old document<br />
commonly known among <strong>Masonic</strong> scholars<br />
as Matthew Cooke's Manuscript, because it<br />
was first given to the public by that distinguished<br />
Brother, was published by him, in<br />
1861, from the original in the British Museum,<br />
which institution purchased it, on the 14th <strong>of</strong><br />
October, 1859, from Mrs. Caroline Baker .<br />
It was also published in facsimile by the<br />
Quatuor Coronati Lodge, No . 2076, London,<br />
in 1890. Its principal value is derived from the<br />
fact, as Bro . Cooke remarks, that until its<br />
appearance "there was no prose work <strong>of</strong> such<br />
undoubted antiquity known to be in existence<br />
on the subject ."<br />
Bro . Cooke gives the following account<br />
<strong>of</strong> the MS . in his preface to its republication :<br />
"By permission <strong>of</strong> the Trustees <strong>of</strong> the British<br />
Museum, the following little work has been<br />
allowed to be copied and published in its entire<br />
form . <strong>The</strong> original is to be found among<br />
the additional manuscripts in that national<br />
collection, and is numbered 23,198 .<br />
"Judging from the character <strong>of</strong> the handwriting<br />
and the form <strong>of</strong> contractions employed<br />
by the scribe, it was most probably written<br />
in the latter portion <strong>of</strong> the fifteenth century,<br />
and may be considered a very clear specimen<br />
<strong>of</strong> the penmanship <strong>of</strong> that period .<br />
"By whom or for whom it was originally<br />
penned there is no means <strong>of</strong> ascertaining ; but<br />
from the style, it may be conjectured to have<br />
belonged to some Master <strong>of</strong> the Craft, and to<br />
have been used in assemblies <strong>of</strong> Masons as a<br />
text-book <strong>of</strong> the traditional history and laws<br />
<strong>of</strong> the Fraternity ."<br />
Cope-Stone. See Cape-Stone.<br />
Cord, Hindu Sacred . See Zennaar .<br />
Cord, Silver. See Silver Cord.<br />
Cord, Threefold . See Threefold Cord .<br />
Cordon. <strong>The</strong> <strong>Masonic</strong> decoration, which<br />
in English is called the collar, is styled by the<br />
French Masons the cordon .<br />
Corinthian Order . This is the lightest<br />
and most ornamental <strong>of</strong> the pure orders, and<br />
possesses the highest degree <strong>of</strong> richness and<br />
detail that architecture attained under the<br />
Greeks. Its capital is its great distinction, and<br />
is richly adorned with leaves <strong>of</strong> acanthus,<br />
olive, etc ., and other ornaments . <strong>The</strong> column<br />
<strong>of</strong> Beauty which supports the Lodge is <strong>of</strong> the<br />
Corinthian order, and its appropriate situation<br />
and symbolic <strong>of</strong>ficer are in the South .<br />
Corner, Northeast. See Northeast<br />
Corner.<br />
Corner-Stone, Symbolism <strong>of</strong> the . <strong>The</strong><br />
corner-stone is the stone which lies at the<br />
corner <strong>of</strong> two walls and forms the corner <strong>of</strong><br />
the foundation <strong>of</strong> an edifice. In <strong>Masonic</strong><br />
buildings it is now always placed in the Northeast<br />
; but this rule was not always formerly<br />
observed . As the foundation on which the<br />
entire structure is supposed to rest it is considered<br />
by Operative Masons as the most important<br />
stone in the edifice . It is laid with<br />
impressive ceremonies ; the assistance <strong>of</strong><br />
Speculative Masons is <strong>of</strong>ten, and ought always<br />
to be, invited to give dignity to the occasion<br />
; and for this purpose <strong>Freemasonry</strong> has<br />
provided an especial ritual which is to govern<br />
the proper performance <strong>of</strong> that duty.
CORNER-STONE<br />
CORNUCOPIA 179<br />
Among the ancients the corner-stone <strong>of</strong><br />
important edifices was laid with impressive<br />
ceremonies. <strong>The</strong>se are well described by Tacitus<br />
in the history <strong>of</strong> the rebuilding <strong>of</strong> the Capitol.<br />
After detailing the preliminary ceremonies,<br />
which consisted <strong>of</strong> a procession <strong>of</strong><br />
vestals, who with chaplets <strong>of</strong> flowers encompassed<br />
the ground and consecrated it by libations<br />
<strong>of</strong> living water, he adds that, after solemn<br />
prayer, Helvidius Priscus, to whom the<br />
care <strong>of</strong> rebuilding the Capitol had been committed,<br />
"laid his hand upon the fillets that<br />
adorned the foundation stone, and also the<br />
cords by which it was to be drawn to its place .<br />
In that instant the magistrates, the priests,<br />
the senators, the Roman knights, and a number<br />
<strong>of</strong> citizens, all acting with one effort and<br />
general demonstrations <strong>of</strong> joy, laid hold <strong>of</strong> the<br />
ropes and dragged the ponderous load to its<br />
destined spot . <strong>The</strong>y then threw in ingots <strong>of</strong><br />
gold and silver, and other metals which had<br />
never been melted in the furnace, but still<br />
retained, untouched by human art, their first<br />
formation in the bowels <strong>of</strong> the earth ." (Histories,<br />
iv., 53 .)<br />
<strong>The</strong> symbolism <strong>of</strong> the corner-stone when •<br />
duly laid with <strong>Masonic</strong>erites is full <strong>of</strong> significance,<br />
which refers to its form, to its situation,<br />
to its permanence, and to its consecration .<br />
As to its form, it must be perfectly square<br />
on its surfaces, and in its solid contents a<br />
cube . Now the square is a symbol <strong>of</strong> morality,<br />
and the cube, <strong>of</strong> truth . In its situation it lies<br />
between the north, the place <strong>of</strong> darkness, and<br />
the east, the place <strong>of</strong> light ; and hence this position<br />
symbolizes the <strong>Masonic</strong> progress from<br />
darkness to light, and from ignorance to knowledge<br />
. <strong>The</strong> permanence and durability <strong>of</strong> the<br />
corner-stone, which lasts long after the building<br />
in whose foundation it was placed has<br />
fallen into decay, is intended to remind the<br />
Mason that, when this earthly house <strong>of</strong> his<br />
tabernacle shall have passed away, he has<br />
within him a sure foundation <strong>of</strong> eternal life-a<br />
corner-stone <strong>of</strong> immortality-an emanation<br />
from that Divine Spirit which pervades all<br />
nature, and which, therefore, must survive<br />
the tomb, and rise, triumphant and eternal,<br />
above the decaying dust <strong>of</strong> death and the<br />
grave .<br />
<strong>The</strong> stone, when deposited in its appropriate<br />
place, is carefully examined with the necessary<br />
implements <strong>of</strong> Operative Masonry-the<br />
square, the level, and the plumb, themselves<br />
all symbolic in meaning-and is then declared<br />
to be "well formed, true, and trusty ." Thus<br />
the Mason is taught that his virtues are to be<br />
tested by temptation and trial, by suffering<br />
and adversity, before they can be pronounced<br />
by the Master Builder <strong>of</strong> souls to be materials<br />
worthy <strong>of</strong> the spiritual building <strong>of</strong> eternal life,<br />
fitted, "as living stones, for that house not<br />
made with hands, eternal in the heavens ."<br />
And lastly, in the ceremony <strong>of</strong> depositing<br />
the corner-stone, the elements <strong>of</strong> <strong>Masonic</strong><br />
consecration are produced, and the stone is<br />
solemnly set apart by pouring corn, wine, and<br />
oil upon its surface, emblematic <strong>of</strong> the Nourishment,<br />
Refreshment, and Joy which are to<br />
be the rewards <strong>of</strong> a faithful performance <strong>of</strong><br />
duty.<br />
<strong>The</strong> corner-stone does not appear to have<br />
been adopted by any <strong>of</strong> the heathen nations,<br />
but to have been as the eben pinah, peculiar<br />
to the Jews, from whom it descended to the<br />
Christians . In the Old Testament, it seems<br />
always to have denoted a prince or high personage,<br />
and hence the Evangelists constantly<br />
use it in reference to Christ, who is called the<br />
"chief corner-stone ." In <strong>Masonic</strong> symbolism,<br />
it signifies a true Mason, and therefore it is<br />
the first character which the Apprentice is<br />
made to represent after his initiation has been<br />
completed .<br />
Corn <strong>of</strong> Nourishment . One <strong>of</strong> the three<br />
elements <strong>of</strong> <strong>Masonic</strong> consecration . (See Corn,<br />
Wine, and Oil .)<br />
Corn, Wine, and Off . Corn, wine, and<br />
oil are the <strong>Masonic</strong> elements <strong>of</strong> consecration .<br />
<strong>The</strong> adoption <strong>of</strong> these symbols is supported by<br />
the highest antiquity . Corn, wine, and oil<br />
were the most important productions <strong>of</strong> Eastern<br />
countries ; they constituted the wealth <strong>of</strong><br />
the people, and were esteemed as the supports<br />
<strong>of</strong> life and the means <strong>of</strong> refreshment . David<br />
enumerates them among the greatest blessings<br />
that we enjoy, and speaks <strong>of</strong> them as "wine<br />
that maketh glad the heart <strong>of</strong> man, and oil<br />
to make his face to shine, and bread which<br />
strengtheneth man's heart ." (Ps. civ . 15 .) In<br />
devoting anything to religious purposes, the<br />
anointing with oil was considered as a necessary<br />
part <strong>of</strong> the ceremony, a rite which has<br />
descended to Christian nations . <strong>The</strong> tabernacle<br />
in the wilderness, and all its holy vessels<br />
were, by God's express command, anointed<br />
with oil ; Aaron ands two sons were set apart<br />
for the priesthood with the same ceremony ;<br />
and the prophets and kings <strong>of</strong> Israel were consecrated<br />
to their <strong>of</strong>fices by the same rite .<br />
Hence, Freemasons' Lodges, which are but<br />
temples to the Most High, are consecrated<br />
to the sacred purposes for which they were<br />
built by strewing corn, wine, and oil upon the<br />
"Lodge," the emblem <strong>of</strong> the Holy Ark . Thus<br />
does this mystic ceremony instruct us to be<br />
nourished with the hidden manna <strong>of</strong> righteousness,<br />
to be refreshed with the Word <strong>of</strong> the<br />
Lord, and to rejoice with joy unspeakable in<br />
the riches <strong>of</strong> divine grace . "Wherefore, my<br />
brethren," says the venerable Harris (Disc.,<br />
iv ., 81), "wherefore do you carry corn, wine,<br />
and oil in your processions, but to remind you<br />
that in the pilgrimage <strong>of</strong> human life you are to<br />
impart a portion <strong>of</strong> your bread to feed the<br />
hungry, to send a cup <strong>of</strong> your wine to cheer the<br />
sorrowful, and to pour the healing oil <strong>of</strong> your<br />
consolation into the wounds which sickness<br />
hath made in the bodies, or affliction rent in<br />
the hearts, <strong>of</strong> your fellow-travellers?"<br />
In processions, the corn alone is carried in a<br />
golden pitcher, the wine and oil are placed in<br />
silver vessels, and this is to remind us that the<br />
first, as a necessity and the "staff <strong>of</strong> life," is <strong>of</strong><br />
more importance and more worthy <strong>of</strong> honor<br />
than the others, which are but comforts .<br />
Cornucopia . <strong>The</strong> horn <strong>of</strong> plenty. <strong>The</strong><br />
old Pagani myth tells us that Zeus was nour-
180 CORONET<br />
COUNCIL<br />
ished during his infancy in Crete by the daughters<br />
<strong>of</strong> Melissus, with the milk <strong>of</strong> the goat<br />
Amalthea . Zeus, when he came to the empire<br />
<strong>of</strong> the world, in gratitude placed Amalthea in<br />
the heavens as a constellation, and gave one <strong>of</strong><br />
her horns to his nurses, with the assurance<br />
that it should furnish them with a never-failing<br />
supply <strong>of</strong> whatever they might desire . Hence<br />
it is a symbol <strong>of</strong> abundance, and as such has<br />
been adopted as. the jewel <strong>of</strong> the Stewards <strong>of</strong> a<br />
Lodge, to remind them that it is their duty to<br />
see that the tables are properly furnished at<br />
refreshment, and that every brother is suitably<br />
provided for . Among the deities whose images<br />
are to be found in the ancient Temples at<br />
Elora, in Hindustau, is the goddess Ana<br />
Puma, whose name is compounded <strong>of</strong> Ana,<br />
signifying corn, and Puma, meaning plenty.<br />
She holds a corn measure in her band, and the<br />
whole therefore very clearly has the same allusion<br />
as the <strong>Masonic</strong> Horn <strong>of</strong> plenty .<br />
Coronet, Ducal . (Italian, Coronetta .) An<br />
inferior crown worn by noblemen ; that <strong>of</strong> a<br />
British duke is adorned<br />
with strawberry leaves ;<br />
that <strong>of</strong> a marquis has<br />
leaves with pearls interposed<br />
; that <strong>of</strong> an earl<br />
has the pearls above the<br />
leaves ; that <strong>of</strong> a viscount<br />
is surrounded with<br />
pearls only ; that <strong>of</strong> a<br />
baron has only four<br />
pearls . <strong>The</strong> ducal coronet is a prominent<br />
symbol in the Thirty-third Degree <strong>of</strong> the<br />
A. A. Scottish Rite .<br />
Correspondence. See Committee on Foreign<br />
Correspondence .<br />
Corresponding <strong>Grand</strong> Secretary. An<br />
<strong>of</strong>ficer <strong>of</strong> a <strong>Grand</strong> Lodge to whom was formerly<br />
entrusted, in some <strong>Grand</strong> Lodges, the Foreign<br />
Correspondence <strong>of</strong> the body. <strong>The</strong> <strong>of</strong>fice is<br />
now disused, being retained only in the <strong>Grand</strong><br />
Lodge <strong>of</strong> Massachusetts .<br />
Corybantes, Mysteries <strong>of</strong> . Rites instituted<br />
in Phrygia in honor <strong>of</strong> Atys, the lover <strong>of</strong><br />
Cybele. <strong>The</strong> goddess was supposed first to<br />
bewail the death <strong>of</strong> her lover, and afterward<br />
to rejoice for his restoration to life . <strong>The</strong> ceremonies<br />
were a scenical representation <strong>of</strong> this<br />
alternate lamentation and rejoicing, and <strong>of</strong><br />
the sufferings <strong>of</strong> Atys, who was placed in an<br />
ark or c<strong>of</strong>fin during the mournful part <strong>of</strong> the<br />
orgies . If the description <strong>of</strong> these rites, given<br />
by Sainte-Croix from various ancient authorities,<br />
be correct, they were but a modification<br />
<strong>of</strong> the Eleusinian mysteries .<br />
Cosmist. A religious faith <strong>of</strong> late rec-<br />
'tion having for its motto, "Deeds, not<br />
eeds,' ; and for its principle the service <strong>of</strong><br />
humanity is the supreme duty . <strong>The</strong> design <strong>of</strong><br />
Cosmism is to join all men and women into one<br />
family, in which the principle <strong>of</strong> equality, together<br />
with that <strong>of</strong> brotherly love (that is,<br />
love <strong>of</strong> the human race), is the predominant<br />
one, and the moral and material welfare <strong>of</strong> all<br />
the sole aim and purpose .<br />
<strong>The</strong> Cosmists are enjoined to act as follows :<br />
To give one another encouragement and aid,<br />
both material and moral ; to cultivate all their<br />
faculties ; to contemplate all mankind as<br />
brethren ; to be courteous and forbearing to<br />
each and all ; to practise charity without publicity<br />
or ostentation .<br />
<strong>Freemasonry</strong> is an intensely theistical institution<br />
; but its principles could scarcely be<br />
better expressed than those above enumerated<br />
as the foundation <strong>of</strong> the Cosmistic faith ;<br />
more especially in the motto, "Deeds, not<br />
Creeds .'<br />
<strong>The</strong>re is an observable difference between<br />
Cosmists and Secularists, Collectivists and<br />
Positivists .<br />
Cosmopolite. <strong>The</strong> Third Degree <strong>of</strong> the<br />
Second Temple <strong>of</strong> the Rite <strong>of</strong> African Architects<br />
(q. v .) .<br />
Council. In several <strong>of</strong> the high degrees <strong>of</strong><br />
Masonry the meetings are styled Councils ; as,<br />
a Council <strong>of</strong> Royal and Select Masters, or<br />
Princes <strong>of</strong> Jerusalem, or Companions <strong>of</strong> the<br />
Red Cross .<br />
Council Chamber. A part <strong>of</strong> the room in<br />
which the ceremonies <strong>of</strong> the Companions <strong>of</strong><br />
the Red Cross are performed .<br />
Council, <strong>Grand</strong> . See <strong>Grand</strong> Council .<br />
Council <strong>of</strong> Allied <strong>Masonic</strong> Degrees . An<br />
organization formed in England in 1880 to<br />
embosom, protect, and promulgate all side<br />
degrees <strong>of</strong> a <strong>Masonic</strong> or other secret character,<br />
and those otherwise unclaimed that may appear<br />
as waifs. <strong>The</strong> central organization is<br />
termed the "<strong>Grand</strong> Council <strong>of</strong> Allied <strong>Masonic</strong><br />
Degrees ."<br />
Council <strong>of</strong> Companions <strong>of</strong> the Red<br />
Cross . A body in which the First Degree <strong>of</strong><br />
the Templar system in this country is conferred<br />
. It is held under the Charter <strong>of</strong> a Commandery<br />
<strong>of</strong> Knights Templar, which, when<br />
meeting as a council, is composed <strong>of</strong> the following<br />
<strong>of</strong>ficers : A Sovereign Master, Chancellor,<br />
Master <strong>of</strong> the Palace, Prelate, Master<br />
<strong>of</strong> Despatches, Master <strong>of</strong> Cavalry, Master<br />
<strong>of</strong> Infantry, Standard-Bearer, Sword-Bearer,<br />
Warder, and Sentinel .<br />
Council <strong>of</strong> Royal and Select Masters.<br />
<strong>The</strong> united body in which the Royal and Select<br />
degrees are conferred . In some jurisdictions<br />
this Council confers also the degree <strong>of</strong><br />
Super-Excellent Master .<br />
Council <strong>of</strong> Royal Masters . <strong>The</strong> body in<br />
which the degree <strong>of</strong> Royal Master, the eighth<br />
in the American Rite, is conferred . It receives<br />
its Charter from a <strong>Grand</strong> Council <strong>of</strong> Royal<br />
and Select Masters, and has the following<br />
<strong>of</strong>ficers : Thrice Illustrious <strong>Grand</strong> Master,<br />
Illustrious Hiram <strong>of</strong> Tyre, Principal Conductor<br />
<strong>of</strong> the Works, Master <strong>of</strong> the Exchequer, Master<br />
<strong>of</strong> Finances, Captain <strong>of</strong> the Guards, Conductor<br />
<strong>of</strong> the Council, and Steward .<br />
Council <strong>of</strong> Select Masters . <strong>The</strong> body in<br />
which the degree <strong>of</strong> Select Masters, the ninth<br />
in the American Rite, is conferred . It receives<br />
its Charter from a <strong>Grand</strong> Council <strong>of</strong> Royal<br />
and Select Masters . Its <strong>of</strong>ficers are : Thrice<br />
Illustrious <strong>Grand</strong> Master, Illustrious Hiram<br />
<strong>of</strong> Tyre, Principal Conductor <strong>of</strong> the Works,<br />
Treasurer, Recorder, Captain <strong>of</strong> the Guards,<br />
Conductor <strong>of</strong> the Council, and Steward.
COUNCIL<br />
COUSTOS 181<br />
Council <strong>of</strong> the Trinity . An independent<br />
<strong>Masonic</strong> jurisdiction, in which are conferred<br />
the degrees <strong>of</strong> Knight <strong>of</strong> the Christian Mark,<br />
and Guard <strong>of</strong> the Conclave, Knight <strong>of</strong> the<br />
Holy Sepulcher, and the Holy and Thrice Illustrious<br />
Order <strong>of</strong> the Cross . <strong>The</strong>y are conferred<br />
after the Encampment degrees . <strong>The</strong>y<br />
are Christian degrees, and refer to the crucifixion<br />
.<br />
Council, Supreme . See Supreme Council<br />
Ċourtesy . Politeness <strong>of</strong> manners, as the<br />
result <strong>of</strong> kindness <strong>of</strong> disposition, was one <strong>of</strong><br />
the peculiar characteristics <strong>of</strong> the knights <strong>of</strong><br />
old . "No other human laws enforced," says<br />
M . de St. Palaye, "as chivalry did, sweetness<br />
and modesty <strong>of</strong> temper, and that politeness<br />
which the word courtesy was meant perfectly<br />
to express ." We find, therefore, in the ritual<br />
<strong>of</strong> Templarism, the phrase "a true and courteous<br />
knight" ; and Knights Templars are in<br />
the habit <strong>of</strong> closing their letters to each other<br />
with the expression, Yours in all knightly<br />
courtesy . Courtesy is also a <strong>Masonic</strong> virtue,<br />
because it is the product <strong>of</strong> a feeling <strong>of</strong> kindness<br />
; but it is not so specifically spoken <strong>of</strong> in<br />
the symbolic degrees, where brotherly love assumes<br />
its place, as it is in the orders <strong>of</strong> knighthood.<br />
Coustos, John . <strong>The</strong> sufferings infected,<br />
in 1743, by the Inquisition at Lisbon, on John<br />
Coustos, a Freemason, and the Master <strong>of</strong> a<br />
Lodge in that city ; and the fortitude with<br />
which he endured the severest tortures, rather<br />
than betray his trusts and reveal the secrets<br />
that had been confided to him, constitute an<br />
interesting episode in the history <strong>of</strong> <strong>Freemasonry</strong>.<br />
Coustos, after returning to England,<br />
published, in 1746, a book, detailing his sufferings,<br />
from which the reader is presented with<br />
the following abridged narrative .<br />
John Coustos was born at Berne in Switzerland,<br />
but emigrated in 1716, with6father to<br />
England, where he became a naturalized subject.<br />
In 1743 he removed to Lisbon, in Portugal,<br />
and began the practise <strong>of</strong> his pr<strong>of</strong>ession,<br />
which was that <strong>of</strong> a lapidary, or dealer in precious<br />
stones .<br />
In consequence <strong>of</strong> the bull or edict <strong>of</strong> Pope<br />
Clement XII . denouncing the <strong>Masonic</strong> institution,<br />
the Lodges at Lisbon were not held at<br />
public houses, as was the custom in England<br />
and other Protestant countries, but privately,<br />
at the residences <strong>of</strong> the members . Of one <strong>of</strong><br />
these Lodges, Coustos, who was a zealous<br />
Mason, was elected the Master . A female,<br />
who was cognizant <strong>of</strong> the existence <strong>of</strong> the<br />
Lodge over which Coustos presided, revealed<br />
the circumstance to her confessor, declaring<br />
that, in her opinion, the members were "monsters<br />
in nature, who perpetrated the most<br />
shocking crimes." In consequence <strong>of</strong> this information,<br />
it was resolved, by the Inquisition,<br />
that Coustos should be arrested and subjected<br />
to the tender mercies <strong>of</strong> the "Holy Office ."<br />
He was accordingly seized, a few nights afterward,<br />
in a c<strong>of</strong>fee-house-the public pretense<br />
<strong>of</strong> the arrest being that he was privy to the<br />
stealing <strong>of</strong> a diamond, <strong>of</strong> which they had<br />
falsely accused another jeweler, the friend and<br />
Warden <strong>of</strong> Coustos, whom also they had a<br />
short time previously arrested .<br />
Coustos was then carried to the prison<br />
<strong>of</strong> the Inquisition, and after having been<br />
searched and deprived <strong>of</strong> all his money,<br />
papers, and other things that he had about<br />
him, he was led to a lonely dungeon, in which<br />
he was immured, being expressly forbidden to<br />
speak aloud or knock against the walls, but if<br />
he iequired anything, to beat with a padlock<br />
that hung on the outward door, and which he<br />
could reach b ay thrusting his arm through the<br />
iron grate. ' It was there," says he, "that,<br />
struck with the horrors <strong>of</strong> a place <strong>of</strong> which I<br />
had heard and read such baleful descriptions,<br />
I plunged at once into the blackest melancholy<br />
; especially when I reflected on the dire<br />
consequences with which my confinement<br />
might very possibly be attended ."<br />
On the next day he was led, bareheaded,<br />
before the President and four Inquisitors, who,<br />
after having made him reply on oath to several<br />
questions respecting his name, his parentage,<br />
his place <strong>of</strong> birth, his religion, and the<br />
time he had resided in Lisbon, exhorted him to<br />
make a full confession <strong>of</strong> all the crimes he had<br />
ever committed in the whole course <strong>of</strong> his life ;<br />
but, as be refused to make any such confession,<br />
declaring that from his infancy, he had been<br />
taught to confess not to man but to God, he<br />
was again remanded to his dungeon .<br />
Three days after, be was again brought before<br />
the Inquisitors, and the examination was<br />
renewed . This was the first occasion on which<br />
the subject <strong>of</strong> <strong>Freemasonry</strong> was introduced<br />
and there Coustos for the first time learned<br />
that he had been arrested and imprisoned<br />
solely on account <strong>of</strong> his connection with the<br />
forbidden Institution .<br />
<strong>The</strong> result <strong>of</strong> this conference was that<br />
Coustos was conveyed to a deeper dungeon,<br />
and kept there in close confinement for several<br />
weeks, during which period he was taken<br />
three times before the Inquisitors . In the first<br />
<strong>of</strong> these examinations they again introduced<br />
the subject <strong>of</strong> <strong>Freemasonry</strong>, and declared that<br />
if the Institution was as virtuous as their<br />
prisoner contended that it was, there was<br />
no occasion for concealing so industriously the<br />
secrets <strong>of</strong> it. Coustos did not reply to this<br />
objection to the Inquisitorial satisfaction,<br />
and he was remanded back to his dungeon,<br />
where a few days after he fell sick .<br />
After his recovery, he was again taken before<br />
the Inquisitors, who asked him several<br />
new questions with regard to the tenets <strong>of</strong><br />
<strong>Freemasonry</strong>-among others, whether he,<br />
since his abode in Lisbon, had received any<br />
Portuguese into the society? He replied that<br />
he had not.<br />
When he was next brought before them,<br />
"they insisted," he says, "upon my letting<br />
them into the secrets <strong>of</strong> <strong>Freemasonry</strong> ; threatening<br />
me in case I did not comply." But<br />
Coustos Armly and fearlessly refused to violate<br />
his obligations .<br />
After several other interviews, in which the<br />
effort was unavailingly made to extort from
182 COUSTOS<br />
COUVRIR<br />
him a renunciation <strong>of</strong> Masonry, he was subjected<br />
to the torture, <strong>of</strong> which he gives the following<br />
account :<br />
"I was instantly conveyed to the tortureroom,<br />
built in form <strong>of</strong> a square tower, where no<br />
light appeared but what two candles gave ;<br />
and to prevent the dreadful cries and shocking<br />
groans <strong>of</strong> the unhappy victims from reaching<br />
the ears <strong>of</strong> the other prisoners, the doors are<br />
lined with a sort <strong>of</strong> quilt .<br />
"<strong>The</strong> reader will naturally suppose that I<br />
must be seized with horror, when, at my entering<br />
this infernal place, I saw myself, on a sudden,<br />
surrounded by six wretches, who, after<br />
preparing the tortures, stripped me naked,<br />
(all to linen drawers,) when, laying me on my<br />
back, they began to lay hold <strong>of</strong> every part <strong>of</strong><br />
my body . First, they put round my neck an<br />
iron collar, which was fastened to the scaffold ;<br />
they then fixed a ring to each foot ; and this<br />
being done, they stretched my limbs with all<br />
their might. <strong>The</strong>y next wound two ropes<br />
round each arm, and two round each thigh,<br />
which ropes passed under the scaffold, through<br />
holes made for that purpose, and were all<br />
drawn tight at the same time, by four men,<br />
upon a signal made for this purpose .<br />
"<strong>The</strong> reader will believe that my pains must<br />
be intolerable, when I solemnly declare that<br />
these ropes, which were <strong>of</strong> the size <strong>of</strong> one's<br />
little finger, pierced through my flesh quite to<br />
the bone, making the blood gush out at eight<br />
different places that were thus bound . As I<br />
persisted in refusing to discover any more than<br />
what has been seen in the interrogatories<br />
above, the ropes were thus drawn together<br />
four different times. At my side stood a physician<br />
and a surgeon, who <strong>of</strong>ten felt my temples,<br />
to judge <strong>of</strong> the danger I might be in-by<br />
which means my tortures were suspended, at<br />
intervals, that I might have an opportunity<br />
<strong>of</strong> recovering myself a little .<br />
"Whilst I was thus suffering, they were so<br />
barbarously unjust as to declare, that, were I<br />
to die under the torture, I should be guilty, by<br />
my obstinacy, <strong>of</strong> self-murder . In fine, the last<br />
time the ropes were drawn tight, I grew so<br />
exceedingly weak, occasioned by the blood's<br />
circulation being stopped, and the pains I<br />
endured, that I fainted quite away ; insomuch<br />
that I was carried back to my dungeon, without<br />
perceiving it.<br />
"<strong>The</strong>se barbarians, finding that the tortures<br />
above described could not extort any further<br />
discovery from me ; but that, the more they<br />
made me suffer, the more fervently I addressed<br />
my supplications, for patience, to heaven ;<br />
they were so inhuman, six weeks after, as to<br />
expose me to another kind <strong>of</strong> torture, more<br />
grievous, if possible, than the former . <strong>The</strong>y<br />
made me stretch my arms in such a manner<br />
that the palms <strong>of</strong> my hands were turned outward<br />
; when, by the help <strong>of</strong> a rope that fastened<br />
them together at the wrist, and which<br />
they turned by an engine, they drew them<br />
gently nearer to one another behind, in such a<br />
manner that the back <strong>of</strong> each hand touched,<br />
and stood exactly parallel one to another ;<br />
whereby both my shoulders were dislocated,<br />
and a considerable quantity <strong>of</strong> blood issued<br />
from my mouth . This torture was repeated<br />
thrice ; after which I was again taken to my<br />
dungeon, and put into the hands <strong>of</strong> hysi-<br />
and surgeons, who, in setting my b ones,<br />
cians<br />
put me to exquisite pain .<br />
"Two months after, being a little recovered<br />
I was again conveyed to the torture-room, and<br />
there made to undergo another kind <strong>of</strong> punishment<br />
twice . <strong>The</strong> reader may judge <strong>of</strong> its<br />
horror, from the following description there<strong>of</strong> .<br />
"<strong>The</strong> torturers turned twice around my<br />
body a thick iron chain, which, crossing upon<br />
my stomach, terminated afterwards at my<br />
wrists . <strong>The</strong>y next set my back against a thick<br />
board, at each extremity where<strong>of</strong> was a pulley,<br />
through which there ran a rope, that catched<br />
the ends <strong>of</strong> the chains at my wrists . <strong>The</strong> tormentors<br />
then stretched these ropes, by means<br />
<strong>of</strong> a roller, pressed or bruised my stomach, in<br />
proportion as the means were drawn tighter .<br />
<strong>The</strong>y tortured me on this occasion to such a<br />
degree, that my wrists and shoulders were put<br />
out <strong>of</strong> joint .<br />
"<strong>The</strong> surgeons, however, set them presently<br />
after ; but the barbarians not yet having<br />
satiated their cruelty, made me undergo this<br />
torture a second time, which I did with fresh<br />
sins, though with equal constancy and reso-<br />
I was then remanded back to my Fution. dungeon,<br />
attended by the surgeons, who dressed<br />
by bruises ; and here I continued until their<br />
auto-dafe, or gaol delivery ."<br />
On that occasion, he was sentenced to work<br />
at the galleys for four years . Soon, however,<br />
after he had commenced the degrading occupation<br />
<strong>of</strong> a galley slave, the injuries which he<br />
had received during his inquisitorial tortures<br />
having so much impaired his health, that he<br />
was unable to undergo the toils to which he<br />
had been condemned, he was sent to the infirmary,<br />
where he remained until October,<br />
1744, when he was released upon the demand<br />
<strong>of</strong> the British minister, as a subject to the King<br />
<strong>of</strong> England . He was, however, ordered to<br />
leave the country . This, it may be supposed,<br />
he gladly did, and repaired to London, where<br />
he published the account <strong>of</strong> his sufferings in a<br />
book entitled <strong>The</strong> Sufferings <strong>of</strong> John Coustos<br />
for<strong>Freemasonry</strong>, and for refusing to turn Roman<br />
Catholic, in the Inquisition at Lisbon, etc ., etc.<br />
London, 1746 ; 8vo, 400 pages . (Reprinted at<br />
Birmingham, 1790 .) Such a narrative is well<br />
worthy <strong>of</strong> being read . John Coustos has not,<br />
by his literary researches, added anything to<br />
the learning or science <strong>of</strong> our Order ; yet, by<br />
his fortitude and fidelity under the severest<br />
sufferings, inflicted to extort from him a<br />
knowledge he was bound to conceal, he has<br />
shown that <strong>Freemasonry</strong> makes no idle boast<br />
in declaring that its secrets "are locked up in<br />
the depository <strong>of</strong> faithful breasts ."<br />
Couvreur. <strong>The</strong> title <strong>of</strong> an <strong>of</strong>ficer in a<br />
French Lodge, equivalent to the English Tiler .<br />
Couvrir le Temple . A French expression<br />
for the English one to close the Lodge. But it<br />
has also another signification . "To cover the<br />
Temple to a brother," means, in French <strong>Masonic</strong><br />
language, to exclude him from the Lodge.
COVENANT<br />
COWAN 183<br />
Covenant <strong>of</strong> Masonry . As a covenant is<br />
defined to be a contract or agreement between<br />
two or more parties on certain terms, there<br />
can be no doubt that when a man is made a<br />
Mason he enters into a covenant with the Institution.<br />
On his part he promises to fulfil<br />
certain promises, and to discharge certain<br />
duties, for which, on the other part, the Fraternity<br />
bind themselves by an equivalent<br />
covenant <strong>of</strong> friendship, protection, and support<br />
. This covenant must <strong>of</strong> course be repeated<br />
and modified with every extension <strong>of</strong><br />
the terms <strong>of</strong> agreement on both sides . <strong>The</strong><br />
covenant <strong>of</strong> an Entered Apprentice is different<br />
from that <strong>of</strong> a Fellow-Craft, and the<br />
covenant <strong>of</strong> the latter from that <strong>of</strong> a Master<br />
Mason . As we advance in Masonry our obligations<br />
increase, but the covenant <strong>of</strong> each<br />
degree is not the less permanent or binding because<br />
that <strong>of</strong> a succeeding one has been superadded.<br />
<strong>The</strong> second covenant does not impair<br />
the sanctity <strong>of</strong> the first.<br />
This covenant <strong>of</strong> Masonry is symbolized<br />
and sanctioned by the most important and<br />
essential <strong>of</strong> all the ceremonies <strong>of</strong> the Institution<br />
. It is the very foundation-stone which<br />
supports the whole edifice, and, unless it be<br />
properly laid, no superstructure can with any<br />
safety be erected . It is indeed the covenant<br />
that makes the Mason .<br />
A matter so important as this, in establishing<br />
the relationship <strong>of</strong> a Mason with the<br />
Craft-this baptism, so to speak, by which a<br />
member is inaugurated into the Institutionmust<br />
<strong>of</strong> course be attended with the most<br />
solemn and binding ceremonies . Such has<br />
been the case in all countries . Covenants have<br />
always been solemnized with certain solemn<br />
forms and religious observances which gave<br />
them a sacred sanction in the minds <strong>of</strong> the<br />
contracting parties . <strong>The</strong> Hebrews, especially,<br />
invested their covenants with the most imposing<br />
ceremonies .<br />
<strong>The</strong> first mention <strong>of</strong> a covenant in form that<br />
is met with in Scripture is that recorded in the<br />
fifteenth chapter <strong>of</strong> Genesis, where, to confirm<br />
it, Abraham, in obedience to the Divine command,<br />
took a heifer, a she-goat, and a ram,<br />
"and divided them in the midst, and laid each<br />
piece one against another ." (v . 10 .) This dividing<br />
a victim into two parts, that the covenanting<br />
parties might pass between them,<br />
was a custom not confined to the Hebrews,<br />
but borrowed from them by all the heathen<br />
nations .<br />
In the Book <strong>of</strong> Jeremiah it is again alluded<br />
to, and the penalty for the violation <strong>of</strong> the<br />
covenant is also expressed .<br />
"And I will give the men that have transgressed<br />
my covenant, which have not performed<br />
the words <strong>of</strong> the covenant which they<br />
had made before me, when they cut the calf in<br />
twain, and passed between the parts there<strong>of</strong>,<br />
"<strong>The</strong> princes <strong>of</strong> Judah, and the princes <strong>of</strong><br />
Jerusalem, the eunuchs, and the priests, and<br />
all the people <strong>of</strong> the land, which passed between<br />
the parts <strong>of</strong> the calf ;<br />
"I will even give them into the hand <strong>of</strong> their<br />
enemies, and into the hand <strong>of</strong> them that seek<br />
their life : and their dead bodies shall be for<br />
meat unto the fowls <strong>of</strong> the heaven, and to the<br />
beasts <strong>of</strong> the earth ." (Jeremiah xxxiv. 18, 19,<br />
20.)<br />
<strong>The</strong>se ceremonies, thus briefly glluded to<br />
in the passages which have been quoted, were<br />
performed in full, as follows . <strong>The</strong> attentive<br />
<strong>Masonic</strong> student will not fail to observe the<br />
analogies to those <strong>of</strong> his own Order .<br />
<strong>The</strong> parties entering into a covenant first<br />
selected a proper animal, such as a calf or a<br />
kid among the Jews, a sheep among the<br />
Greeks, or a pig among the Romans . <strong>The</strong><br />
throat was then cut across, with a single blow,<br />
so as to completely divide the windpipe and<br />
arteries, without touching the bone. This was<br />
the first ceremony <strong>of</strong> the covenant . <strong>The</strong> seeend<br />
was to tear open the breast, to take from<br />
thence the heart and vitals, and if on inspection<br />
the least imperfection was discovered,<br />
the body was considered unclean, and thrown<br />
aside for another . <strong>The</strong> third ceremony was to<br />
divide the body in twain, and to place the<br />
two parts to the north and south, so that the<br />
parties to the covenant might pass between<br />
them, coming from the east and going to the<br />
west . <strong>The</strong> carcass was then left as a prey to<br />
the wild beasts <strong>of</strong> the field and the vultures <strong>of</strong><br />
the air, and thus the covenant was ratified .<br />
Covering <strong>of</strong> the Lodge . As the lectures<br />
tell us that our ancient brethren met on the<br />
highest hills and lowest vales, from this it is<br />
inferred that, as the meetings were thus in the<br />
open air, the only covering must have been<br />
the overarching vault <strong>of</strong> heaven . Hence, in<br />
the symbolism <strong>of</strong> Masonry the covering <strong>of</strong> the<br />
Lodge is said to be "a clouded canopy or starrydecked<br />
heaven ." <strong>The</strong> terrestrial Lodge <strong>of</strong><br />
labor is thus intimately connected with the<br />
celestial Lodge <strong>of</strong> eternal refreshment . <strong>The</strong><br />
symbolism is still further extended to remind<br />
us that the whole world is a Mason's Lodge,<br />
and heaven its sheltering cover.<br />
Cowan . This is a purely <strong>Masonic</strong> term,<br />
and signifies in its technical meaning an intruder,<br />
whence it is always coupled with the<br />
word eavesdropper. It is not found in any <strong>of</strong><br />
the old manuscripts <strong>of</strong> the English Masons<br />
anterior to the eighteenth century, unless we<br />
suppose that lowen, met with in many <strong>of</strong> them,<br />
is a clerical error <strong>of</strong> the copyists . It occurs in<br />
the Schaw manuscript, a Scotch record which<br />
bears the date <strong>of</strong> 1598, in the following passage<br />
: "That no Master or Fellow <strong>of</strong> Craft receive<br />
any cowans to work in his society or<br />
company, nor send none <strong>of</strong> his servants to<br />
work with cowans." In the second edition <strong>of</strong><br />
Anderson's Constitutions, published in 1738,<br />
we find the word in use among the English<br />
Masons, thus : "But Free and Accepted<br />
Masons shall not allow cowans to work with<br />
them ; nor shall they be employed by cowans<br />
without an urgent necessity ; and even in that<br />
case .they must not teach cowans, but must<br />
have a separate communication ." (P . 146 .)<br />
<strong>The</strong>re can be but little doubt that the word, as<br />
a <strong>Masonic</strong> term, comes to us from Scotland,<br />
and it is therefore in the Scotch language that<br />
we must look for its signification .
184 CRAFT<br />
CREED<br />
Now, Jamieson, in his Scottish Dictionary,<br />
gives us the following meanings <strong>of</strong> the word :<br />
"CownN, s . 1 . A term <strong>of</strong> contempt ; applied<br />
to one who does the work <strong>of</strong> a Mason,<br />
but has not been regularly bred.<br />
"2 . Also used to denote one who builds dry<br />
walls, otherwise denominated a dry-diker .<br />
"3 . One unacquainted with the secrets <strong>of</strong><br />
<strong>Freemasonry</strong> ."<br />
And he gives the following examples as his<br />
authorities :<br />
"`A boat-carpenter, joiner, cowan (or<br />
builder <strong>of</strong> stone without mortar), get 18 . at<br />
the minimum and good maintenance .' P .<br />
Morven, Argyles. Statistic . Acct. ! X ., 267 . N .<br />
"`Cowans . Masons who build dry-stone<br />
dikes or walls.' P. Halkirk, Carthn . Statistic .<br />
Acct., XIX ., 24. N ."<br />
In the Rob Roy <strong>of</strong> Scott, the word is used by<br />
Allan Inverach, who says :<br />
"She does not value a Cawmil mair as a<br />
cowan ."<br />
<strong>The</strong> word has therefore, I think, come to<br />
the English Fraternity directly from the Operative<br />
Masons <strong>of</strong> Scotland, among whom it<br />
was used to denote a pretender, in the exact<br />
sense <strong>of</strong> the first meaning <strong>of</strong> Jamieson .<br />
<strong>The</strong>re is no word that has given <strong>Masonic</strong><br />
scholars more trouble than this in tracing its<br />
derivation . By some it has been considered to<br />
come from the Greek ec4wv, kuon a dog ; and<br />
referred to the fact that in the early ages <strong>of</strong> the<br />
Church, when the mysteries <strong>of</strong> the new religion<br />
were communicated only to initiates under<br />
the veil <strong>of</strong> secrecy, infidels were called "dogs,"<br />
a term probably suggested by such passages<br />
as Matthew vii . 6, "Give not that which is<br />
holy unto the dogs" ; or, Philip. iii . 2, "Beware<br />
<strong>of</strong> dogs, beware <strong>of</strong> evil workers, beware <strong>of</strong> the<br />
concision ." This derivation has been adopted<br />
by Oliver, and many other writers . Jamieson's<br />
derivations are from the old Swedish<br />
kujon, kuzhjohn, a silly fellow, and the French<br />
coion, coyon, a coward, a base fellow. No<br />
matter how we get the word, it seems always<br />
to convey an idea <strong>of</strong> contempt . <strong>The</strong> attempt<br />
to derive it from the chouans <strong>of</strong> the French Revolution<br />
is manifestly absurd, for it has been<br />
shown that the word was in use long before<br />
the French Revolution was even meditated .<br />
[Dr . Murray in the New En~lish Dictionary<br />
says that the derivation <strong>of</strong> the word is unknown.-E<br />
. L . H .]<br />
Craft. It is from the Saxon craft, which<br />
indirectly signifies skill or dexterity in any<br />
art. In reference to this skill, therefore, the<br />
ordinary acceptation is a trade or mechanical<br />
art, and collectively, the rsons practg it .<br />
Hence, "the raft" in Speculative Masonry,<br />
signifies the whole 'body <strong>of</strong> Freemasons, wherever<br />
dispersed .<br />
Craft Masonry, Ancient . See Ancient<br />
Craft Masonry .<br />
Craft Statistics . See Statistics <strong>of</strong> Craft<br />
Masonry.<br />
Crafted. A word sometimes colloquially<br />
used, instead <strong>of</strong> the Lodge term "passed," to<br />
designate the advancement <strong>of</strong> a candidate to<br />
the Second Degree .<br />
Craftsman . A Mason . <strong>The</strong> word originally<br />
meant anyone skilful in his art, and is<br />
so used by our early writers. Thus Chaucer,<br />
in his Knights' Tale, v. 1897, says :<br />
"For in the land there was no craftesman,<br />
That geometry or arsmetrike can,<br />
Nor pourtrayor, nor carver <strong>of</strong> images,<br />
That <strong>The</strong>seus ne gave him meat and wages .<br />
<strong>The</strong> theatre to make and to devise ."<br />
Crata Repoa . See Egyptian Priests, Initiations<br />
<strong>of</strong> the.<br />
Create. In chivalry when anyone received<br />
the order <strong>of</strong> knighthood, he was said<br />
to be created a knight . <strong>The</strong> word "dub" had<br />
also the same meaning . <strong>The</strong> word created is<br />
used in Commanderies <strong>of</strong> Knights Templar to<br />
denote the elevation <strong>of</strong> a candidate to that<br />
degree . (See Dub .)<br />
Creation . Preston (Illust ., B . I . Sect. 3)<br />
says : "From the commencement <strong>of</strong> the world,<br />
we may trace the foundation <strong>of</strong> Masonry.<br />
Ever since symmetry began, and harmony displayed<br />
her charms, our Order has had a<br />
being." Language like this has been deemed<br />
extravagant, and justly, too, if the words are<br />
to be taken in their literal sense . <strong>The</strong> idea<br />
that the Order <strong>of</strong> Masonry is coeval with the<br />
creation is so absurd that the pretension cannot<br />
need refutation. But the fact is, that Anderson,<br />
Preston, and other writers who have<br />
indulged in such statements, did not mean by<br />
the word Masonry anything like an organized<br />
Order or Institution bearing any resemblance<br />
to the <strong>Freemasonry</strong> <strong>of</strong> the present day . <strong>The</strong>y<br />
simply meant to indicate that the great moral<br />
principles on which <strong>Freemasonry</strong> is founded,<br />
and by which it pr<strong>of</strong>esses to be guided, have<br />
always formed a part <strong>of</strong> the Divine government<br />
and been presented to man from his first<br />
creation for his acceptance . <strong>The</strong> words quoted<br />
from Preston are unwise, because they are liable<br />
to misconstruction . But the symbolic<br />
idea which they intended to convey, namely,<br />
that Masonry is truth, and that truth is coexistent<br />
with man's creation, is correct, and<br />
cannot be disputed .<br />
Creed, A Mason's. Although <strong>Freemasonry</strong><br />
is not a dogmatic theology, and is tolerant in<br />
the admission <strong>of</strong> men <strong>of</strong> every religious faith, it<br />
would be wrong to suppose that it is without a<br />
creed . On the contrary it has a creed, the<br />
assent to which it rigidly enforces, and the<br />
denial <strong>of</strong> which is absolutely incompatible<br />
with membership in the Order . This creed<br />
consists <strong>of</strong> two articles : First, a belief in God,<br />
the Creator <strong>of</strong> all things, who is therefore<br />
recognized as the Great Architect <strong>of</strong> the Universe<br />
; and secondly, a belief in the eternal<br />
life, to which this present life is but a preparatory<br />
and probationary state . To the first <strong>of</strong><br />
these articles assent is explicitly required as<br />
soon as the threshold <strong>of</strong> the Lge is crossed .<br />
<strong>The</strong> second is expressively taught by legends<br />
and symbols, and must be implicitly assented<br />
to by every Mason, ~especially by those who<br />
have received the Third Degree, which is altogether<br />
founded on the doctrine <strong>of</strong> the resurrection<br />
to a second life.
CRESSET<br />
CROMLECH 185<br />
At the revival <strong>of</strong> Masonry in 1717, the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England set forth the law, as<br />
to the religious creed to be rewired <strong>of</strong> a<br />
Mason, in the following words, to<br />
found in<br />
the Charges approved by that body.<br />
"In ancient times, Masons were charged<br />
in every country to be <strong>of</strong> the religion <strong>of</strong> that<br />
country or nation, whatever it was ; yet it<br />
is now thought more expedient<br />
only to oblige them to that religion<br />
in which all men agree, leaving<br />
their particular opinions to<br />
themselves." (Constitutions, 1723,<br />
P . 50.)<br />
This is now considered universally<br />
as the recognized law on<br />
the subject.<br />
Cresset . An open lamp<br />
formerly having a cross-piece<br />
filled with combustible material<br />
such as naphtha, and recognized<br />
as the symbol <strong>of</strong> Light and<br />
Truth.<br />
Creuzer, Georg Friederich . George<br />
Frederick Creuzer, who was born in Germany<br />
in 1771 and was a pr<strong>of</strong>essor at the University<br />
<strong>of</strong> Heidelberg, devoted himself to the study <strong>of</strong><br />
the ancient religions, and, with pr<strong>of</strong>ound learning,<br />
established a peculiar system on the subject<br />
. His theory was, that the religion and<br />
mythology <strong>of</strong> the ancient Greeks were borrowed<br />
from a far more ancient people-a body<br />
<strong>of</strong> priests coming from the East-who received<br />
them as a revelation . <strong>The</strong> myths and traditions<br />
<strong>of</strong> this ancient people were adopted by<br />
Hesiod, Homer, and the later poets, although<br />
not without some misunderstanding <strong>of</strong> them ;<br />
and they were finally preserved in the Mysteries,<br />
and became subjects <strong>of</strong> investigation<br />
for the philosophers. This theory Creuzer has<br />
developed in his most important work, entitled<br />
Symbolik and Arehaologie der alters<br />
Volker, besonders der Griechen, which was published<br />
at Leipsic in 1819-21 . <strong>The</strong>re is no<br />
translation <strong>of</strong> this work into English ; but<br />
Guigniaut published at Paris, in 1829, a<br />
paraphrastic translation <strong>of</strong> it, under the title<br />
<strong>of</strong> Religions de l'AntiquitE eonsiderees principalement<br />
dane leur Formes Symboliques et<br />
Mythologiques . Creuzer's views throw much<br />
light on the symbolic history <strong>of</strong> <strong>Freemasonry</strong> .<br />
He died in 1858 .<br />
Crimes, Masonie. In Masonry, every <strong>of</strong>fense<br />
is a crime, because, in every violation <strong>of</strong><br />
a <strong>Masonic</strong> law there is not only sometimes an<br />
infringement <strong>of</strong> the rights <strong>of</strong> an individual, but<br />
always, superinduced upon this, a breach and<br />
violation <strong>of</strong> public rights and duties, which<br />
affect the whole community <strong>of</strong> the Order considered<br />
as a community .<br />
<strong>The</strong> first class <strong>of</strong> crimes which are laid down<br />
in the Constitutions, as rendering their perpetrators<br />
liable to <strong>Masonic</strong> jurisdiction, are<br />
<strong>of</strong>fenses against the moral law . "Every<br />
Mason," say the Old Charges <strong>of</strong> 1722, "is<br />
obliged by his tenure to obey the moral law."<br />
<strong>The</strong> same charge continues the precept by asserting,<br />
that if he rightly understands the art,<br />
he will never be a stupid atheist, nor an irre-<br />
ligious libertine . Atheism, therefore, which<br />
is a rejection <strong>of</strong> a supreme, superintending<br />
Creator, and irreligious libertinism, which in<br />
the language <strong>of</strong> that day, signified a denim <strong>of</strong><br />
all moral responsibility, are <strong>of</strong>fensesagainst<br />
the moral law, because they deny its validity<br />
and contemn its sanctions ; and hence they are<br />
to be classed as <strong>Masonic</strong> crimes .<br />
Again : the moral law inculcates love <strong>of</strong><br />
God, love <strong>of</strong> our neighbor, and duty to ourselves.<br />
Each <strong>of</strong> these embraces other incidental<br />
duties which are obligatory on every<br />
Mason, and the violation <strong>of</strong> any one <strong>of</strong> which<br />
constitutes a <strong>Masonic</strong> crime .<br />
<strong>The</strong> love <strong>of</strong> God implies that we should<br />
abstain from all pr<strong>of</strong>anity and irreverent use<br />
<strong>of</strong> his name . Universal benevolence is the necessary<br />
result <strong>of</strong> love <strong>of</strong> our neighbor. Cruelty<br />
to one's inferiors and dependents, uncharitableness<br />
to the poor and needy, and a general<br />
misanthropical neglect <strong>of</strong> our duty as men to<br />
our fellow-beings, exhibiting itself in extreme<br />
selfishness and indifference to the comfort or<br />
happiness <strong>of</strong> all others, are <strong>of</strong>fenses against<br />
the moral law, and therefore <strong>Masonic</strong> crimes .<br />
Next to violations <strong>of</strong> the moral law, in the<br />
category <strong>of</strong> <strong>Masonic</strong> crimes, are to be considered<br />
the transgressions <strong>of</strong> the municipal law, or<br />
the law <strong>of</strong> the land . Obedience to constituted<br />
authority is one <strong>of</strong> the first duties which is<br />
impressed upon the mind <strong>of</strong> the candidate<br />
and hence he who transgresses the laws <strong>of</strong><br />
the government under which he lives violates<br />
the teachings <strong>of</strong> the Order, and is guilty<br />
<strong>of</strong> a <strong>Masonic</strong> crime . But the Order will take<br />
no cognizance <strong>of</strong> ecclesiastical or political <strong>of</strong>fenses<br />
. And this arises from the very nature <strong>of</strong><br />
the society, which eschews all controversies<br />
about national religion or state policy . Hence<br />
apostasy, heresy, and schisms, although considered<br />
in some governments as heinous <strong>of</strong>fenses,<br />
and subject to severe punishment, are<br />
not viewed as <strong>Masonic</strong> crimes . Lastly, violations<br />
<strong>of</strong> the Landmarks and Regulations <strong>of</strong><br />
the Order are <strong>Masonic</strong> crimes . Thus, disclosure<br />
<strong>of</strong> any <strong>of</strong> the secrets which a Mason has<br />
promised to conceal ; disobedience and want <strong>of</strong><br />
respect to <strong>Masonic</strong> superiors ; the bringing <strong>of</strong><br />
"private piques or quarrels" into the Lge;<br />
want <strong>of</strong> courtesy and kindness to the brethren<br />
; speaking calumniously <strong>of</strong> a Mason bebind<br />
his back, or in any other way attempting<br />
to injure him, as by striking him except in<br />
self-defense, or violating his domestic honor,<br />
is each a crime in Masonry . Indeed, whatever<br />
is a violation <strong>of</strong> fidelity to solemn engagements,<br />
a neglect <strong>of</strong> prescribed duties, or a transgression<br />
<strong>of</strong> the cardinal principles <strong>of</strong> friendship,<br />
morality, and brotherly love, is a <strong>Masonic</strong><br />
crime .<br />
Crimson. (Crimoysin, O. Eng.) A deepred<br />
color tinged with blue, emblematical <strong>of</strong><br />
ferventy and zeal ; belonging to several degrees<br />
<strong>of</strong> the Scottish Rite as well as to the<br />
Holy Royal Arch.<br />
Cromlech . A large stone resting on two<br />
or more stones, like a table . Cromlechs are<br />
found in Brittany, Denmark, Germany, and<br />
some other parts <strong>of</strong> Europe, and are sup-
186 CROMWELL<br />
CROSS<br />
posed to have been used in the Celtic Mysteries<br />
.<br />
that is connected with its rise and rogress .<br />
<strong>of</strong> the Institution, or in the authentic history<br />
Cromwell . <strong>The</strong> Abb6 Larudan published Crosier. <strong>The</strong> staff surmountedby a cross<br />
at Amsterdam, in 1746, a hook entitled Les carried before a bishop on occasions <strong>of</strong> solemn<br />
Francs-Magors Ecrases, <strong>of</strong> which Kioss says<br />
(Bibliog . der Freimaurerei, No . 1874) that it is<br />
the armory from which all the abuse <strong>of</strong> <strong>Freemasonry</strong><br />
by its enemies has been derived .<br />
Larudan was the first to advance in this book<br />
the theory that Oliver Cromwell was the<br />
founder <strong>of</strong> <strong>Freemasonry</strong> . He says that Cromwell<br />
established the Order for the furtherance<br />
<strong>of</strong> his political designs ; adopting with this<br />
view, as its governing principles, the doctrines<br />
<strong>of</strong> liberty and equality, and bestowed upon its<br />
members the title <strong>of</strong> Freemasons, because his<br />
object was to engage them in the building <strong>of</strong> a<br />
new edifice, that is to say, to reform the human<br />
race by the extermination <strong>of</strong> kings and all<br />
regal powers. He selected for this purpose the ceremony . <strong>The</strong>y are generally gilt, and made<br />
design <strong>of</strong> rebuilding the Temple <strong>of</strong> Solomon . light ; frequently <strong>of</strong> tin, and hollow . <strong>The</strong> pastoral<br />
staff has a circular head .<br />
This Temple, erected by Divine command, had<br />
been the sanctuary <strong>of</strong> religion . After years <strong>of</strong> Cross . We can find no symbolism <strong>of</strong> the<br />
glory and magnificence, it had been destroyed<br />
by a formidable army . <strong>The</strong> people who there<br />
worshiped had been conveyed to Babylon,<br />
whence, after enduring a rigorous captiviy,<br />
they had been permitted to return to Jerusalem<br />
and rebuild the Temple . This history <strong>of</strong> the<br />
Solomonic Temple Cromwell adopted, says<br />
Larudan, as an allegory on which to found<br />
his new Order . <strong>The</strong> Temple in its original<br />
magnificence was man in his primeval state<br />
<strong>of</strong> purity ; its destruction and the captivity<br />
<strong>of</strong> its worshipers typified pride and ambition,<br />
which have abolished equality and introduced<br />
dependence among men ; and the<br />
Chaldean destroyers <strong>of</strong> the glorious edifice<br />
are the kings who have trodden on an oppressed<br />
people .<br />
It was, continues the Abbe, in the year<br />
1648 that Cromwell, at an entertainment<br />
given by him to some <strong>of</strong> his friends, proposed<br />
to them, in guarded terms, the establishment<br />
<strong>of</strong> a new society, which should secure a true<br />
worship <strong>of</strong> God, and the deliverance <strong>of</strong> man<br />
from oppression and tyranny. <strong>The</strong> proposition<br />
was received with unanimous favor ; and<br />
a few days after, at a house in King Street,<br />
and at six o'clock in the evening (for the Abbe<br />
is particular as to time and place), the Order<br />
<strong>of</strong> <strong>Freemasonry</strong> was organized, its degrees established,<br />
its ceremonies and ritual prescribed,<br />
and several <strong>of</strong> the adherents <strong>of</strong> the future<br />
Protector initiated. <strong>The</strong> Institution was used<br />
by Cromwell for the advancement <strong>of</strong> his<br />
projects, for the union <strong>of</strong> the contending parties<br />
in England, for the extirpation <strong>of</strong> the monarchy,<br />
and his own subsequent elevation to<br />
supreme power . It extended from England<br />
into other countries, but was always careful to<br />
preserve the same doctrines <strong>of</strong> equality and<br />
liberty among men, and opposition to all<br />
monarchical government . Such is the theory<br />
<strong>of</strong> the Abbe Larudan, who, although a bitter<br />
enemy <strong>of</strong> Masonry, writes with seeming fairness<br />
and mildness . But it is hardly necessary<br />
to say that this theory <strong>of</strong> the origin <strong>of</strong> <strong>Freemasonry</strong><br />
finds no support either in the legends<br />
cross in the primitive degrees <strong>of</strong> Ancient<br />
Craft Masonry. It does not appear among<br />
the symbols <strong>of</strong> the Apprentice, the Fellow-<br />
Craft, the Master, or the Royal Arch . This is<br />
undoubtedly to be attributed to the fact that<br />
the cross was considered, by those who invented<br />
those degrees, only in reference to its<br />
character as a Christian sign . <strong>The</strong> subsequent<br />
archeological investigations that have<br />
given to the cross a more universal place in<br />
iconography were unknown to the rituals .<br />
It is true, that it is referred to, under the name<br />
<strong>of</strong> the rode or rood, in the manuscript <strong>of</strong> the<br />
fourteenth century, published by Halliwell ;<br />
this was, however, one <strong>of</strong> the Constitutions <strong>of</strong><br />
the Operative Freemasons, who were fond <strong>of</strong><br />
the symbol, and were indebted for it to their<br />
ecclesiastical origin, and to their connection<br />
with the Gnostics, among whom the cross was a<br />
much used symbol . But on the revival in 1717,<br />
when the ritual was remodified, and differed<br />
very greatly from that meager one in practise<br />
among the medieval Masons, all allusion to<br />
the cross was left out, because the revivalists<br />
laid down the principle that the religion <strong>of</strong><br />
Speculative Masonry was not sectarian but<br />
universal. And although this principle was in<br />
some points, as in the "lines parallel," neglected,<br />
the reticence as to the Christian sign<br />
<strong>of</strong> salvation has continued to the present day ;<br />
so that the cross cannot be considered as a<br />
symbol in the primary and original degrees <strong>of</strong><br />
Masonry .<br />
But in the high degrees, the cross has been<br />
introduced as an important symbol. In some<br />
<strong>of</strong> them-those which axe to be traced to the<br />
Temple system <strong>of</strong> Ramsay-it is to be viewed<br />
with reference to its Christian origin and<br />
meaning. Thus, in the original Rose Croix<br />
and Kadosh-no matter what may be the<br />
modern interpretation given to it-it was<br />
simply a representation <strong>of</strong> the cross <strong>of</strong> Christ .<br />
In others <strong>of</strong> a philosophical character, such as<br />
the Ineffable degrees, the symbolism <strong>of</strong> the<br />
cross was in all probability borrowed from the<br />
usages <strong>of</strong> antiquity, for from the earliest
CROSS<br />
CROSS 187<br />
times and in almost all countries the cross has<br />
been a sacred symbol. It is depicted on the<br />
oldest monuments <strong>of</strong> Egypt, Assyria, Persia,<br />
and Hindustan . It was, says Faber (Cabir .,<br />
ii ., 390), a symbol throughout the Pagan<br />
world long previous to its becoming an object<br />
<strong>of</strong> veneration to Christians . In ancient symbology<br />
it was a symbol <strong>of</strong> eternal life . M . de<br />
Mortillet, who, in 1866, published a work entitled<br />
Le Signe de la Croix avant le Christianisme,<br />
found in the very earliest epochs three<br />
principal symbols <strong>of</strong> universal occurrence :<br />
viz ., the circle, the pyramid, and the cross.<br />
Leslie (Man's Origin and Destiny, p . 312),<br />
quoting from him in reference to the ancient<br />
worship <strong>of</strong> the cross, says : "It seems to have<br />
been a worship <strong>of</strong> such a peculiar nature as to<br />
exclude the worship <strong>of</strong> idols ." This sacredness<br />
<strong>of</strong> the crucial symbol may be one reason<br />
why its form was <strong>of</strong>ten adopted, especially by<br />
the Celts, in the construction <strong>of</strong> their temples.<br />
Of the Druidical veneration <strong>of</strong> the cross,<br />
Higgins quotes from the treatise <strong>of</strong> Schedius<br />
(De Moribus Germanorum, xxiv .) the following<br />
remarkable paragraph :<br />
"<strong>The</strong> Druids seek studiously for an oaktree,<br />
large and handsome, growing up with<br />
two principal arms in the form <strong>of</strong> a cross, bebeside<br />
the main, upright stem . If the two<br />
horizontal arms are not sufficiently adapted<br />
to the figure, they fasten a cross beam to it .<br />
This tree they consecrate in this manner .<br />
Upon the right branch they cut in the bark, in<br />
fair characters, the word HESUS ; upon the<br />
middle or upright stem, the word TARAMIS ;<br />
upon the left branch, BELENUS ; over this,<br />
above the going <strong>of</strong>f <strong>of</strong> the arms, they cut the<br />
name <strong>of</strong> God, THAU. Under all the same<br />
repeated, THAU. This tree, so inscribed, they<br />
make their kebla in the grove, cathedral, or<br />
summer church, towards which they direct<br />
their faces in the <strong>of</strong>fices <strong>of</strong> religion ."<br />
Mr. Brinton, in his interesting work entitled<br />
Symbolism; <strong>The</strong> Myths <strong>of</strong> the New World,<br />
has the following remarks :<br />
"<strong>The</strong> symbol that beyond all others has<br />
fascinated the human mind, THE CROSS, finds<br />
here its source and meaning . Scholars have<br />
pointed out its sacredness in many natural<br />
religions, and have reverently accepted it as a<br />
mystery, or <strong>of</strong>fered scores <strong>of</strong> conflicting, and<br />
<strong>of</strong>ten debasing, interpretations . It is but<br />
another symbol <strong>of</strong> the four cardinal points, the<br />
four winds <strong>of</strong> heaven . This will luminously<br />
appear by a study <strong>of</strong> its use and meaning in<br />
America ." (P . 95 .) And Mr . Brinton gives<br />
many instances <strong>of</strong> the religious use <strong>of</strong> the<br />
cross by several <strong>of</strong> the aboriginal tribes <strong>of</strong> this<br />
continent, where the allusion, it must be confessed,<br />
seems evidently to be to the four cardinal<br />
points, or the four winds, or four spirits<br />
<strong>of</strong> the earth. If this be so, and if it is probable<br />
that a similar reference was adopted by<br />
the Celtic and other ancient peoples, then we<br />
would have in the cruciform temple as much<br />
a symbolism <strong>of</strong> the world, <strong>of</strong> which the four<br />
cardinal points constitute the boundaries, as<br />
we have m the square, the cubical, and the<br />
circular .<br />
Cross, Double . See Cross, Patriarchal .<br />
Cross, Jerusalem. A Greek cross between<br />
four crosslets . It was adopted by Baldwyn<br />
as the arms <strong>of</strong> the<br />
kingdom <strong>of</strong> Jerusalem,<br />
and has since been<br />
deemed a symbol <strong>of</strong> the<br />
Holy Land . It is also<br />
the jewel <strong>of</strong> the Knights<br />
<strong>of</strong> the Holy Sepulcher .<br />
Symbolically, the four<br />
small crosses typify the<br />
four wounds <strong>of</strong> the Savior<br />
in the hands and<br />
feet, and the large central cross shows forth<br />
his death for that world to which the four extremities<br />
point .<br />
Cross, Maltese .<br />
worn by the Knights<br />
<strong>of</strong> Malta. It is heraldically<br />
described as<br />
"a cross pattt;e, but<br />
the extremity <strong>of</strong> each<br />
pattee notched at a<br />
A cross <strong>of</strong> eight points,<br />
deep angle ." <strong>The</strong><br />
fA<br />
eight points are said<br />
to refer symbolically<br />
to the eight beatitudes<br />
.<br />
Cross <strong>of</strong> Constantine. See Labarum .<br />
Cross <strong>of</strong> Salem . Called also the Pontifical<br />
Cross, because it is borne before the<br />
Pope. It is a cross, the upright<br />
piece being crossed by<br />
three lines, the upper and<br />
lower shorter than the middle<br />
one . It is the insignia <strong>of</strong> the<br />
<strong>Grand</strong> Master and Past<br />
<strong>Grand</strong> Masters <strong>of</strong> the <strong>Grand</strong><br />
Encampment <strong>of</strong> Knights Templar<br />
<strong>of</strong> the United States, and<br />
also <strong>of</strong> the Sovereign <strong>Grand</strong><br />
Commander <strong>of</strong> the Supreme<br />
Council <strong>of</strong> the Ancient and Accepted Scottish<br />
Rite .<br />
Cross, Passion . <strong>The</strong> cross on which<br />
Jesus suffered crucifixion . It is<br />
the most common form <strong>of</strong> the<br />
cross . When rayonnant, or having<br />
rays issuing from the point<br />
<strong>of</strong> intersection <strong>of</strong> the limbs, it is<br />
the insignia <strong>of</strong> the Commander <strong>of</strong><br />
a Commandery <strong>of</strong> Knights Tem- .<br />
play, according to the American<br />
system .<br />
Cross, Patriarchal . A cross, the upright<br />
piece being twice crossed, the upper arms<br />
shorter than the lower .<br />
It is so called because it<br />
is borne before a Patriarch<br />
in the Roman Church .<br />
It is the insignia <strong>of</strong> the<br />
<strong>of</strong>ficers <strong>of</strong> the <strong>Grand</strong> Encampment<br />
<strong>of</strong> Knights Templars<br />
<strong>of</strong> the United States,<br />
and <strong>of</strong><br />
essors <strong>of</strong> the<br />
Thirty-third egree in the<br />
Ancient a"pot and Accepted<br />
Scottish Rite .<br />
11
188 CROSS<br />
CROSS<br />
Cross, St . Andrew's. A saltier or cross<br />
whose decussation is in the form <strong>of</strong> the letter<br />
X . Said to be the form <strong>of</strong><br />
cross on which St. Andrew<br />
suffered martyrdom . As he is<br />
the patron saint <strong>of</strong> Scotland,<br />
the St. Andrew's cross forms a<br />
part <strong>of</strong> the jewel <strong>of</strong> the <strong>Grand</strong><br />
Master <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Scotland which is "a star set<br />
with brilliants having in the<br />
centre a field azure, charged<br />
with St . Andrew on the cross, gold ; this is<br />
pendant from the upper band <strong>of</strong> the collar,<br />
while from the lower band is pendant the<br />
jewel proper, the Compasses extended, with<br />
the Square and Segment <strong>of</strong> a Circle <strong>of</strong> 90° ;<br />
the points <strong>of</strong> the Compasses resting on the<br />
Segment, and in the centre, the Sun between<br />
the Square and Compasses." <strong>The</strong> St. Andrew's<br />
cross is also the jewel <strong>of</strong> the Twentyninth<br />
Degree <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite, or <strong>Grand</strong> Scottish Knight <strong>of</strong> St .<br />
Andrew.<br />
Cross, Tau . <strong>The</strong> cross on which St . Anthony<br />
is said to have suffered martyrdom . It<br />
is in the form <strong>of</strong> the letter T .<br />
(See Tau .)<br />
Cross, Templar. Andr6<br />
Favin, a French heraldic writer,<br />
says that the original badge<br />
<strong>of</strong> the Knights Templar was<br />
a Patriarchal Cross, and<br />
Clarke, in his History <strong>of</strong><br />
Knighthood, states the same<br />
fact ; this but is an error .<br />
At first, the Templars wore<br />
a white mantle without any cross . But in<br />
1146 Pope Eugenius III . prescribed for them<br />
a red cross on the<br />
breast, as a symbol<br />
<strong>of</strong> the martyrdom to<br />
which they were constantly<br />
exposed . <strong>The</strong><br />
cross <strong>of</strong> the Hospitalers<br />
was white on a<br />
black mantle, and<br />
that <strong>of</strong> the Templars<br />
was different in color<br />
but <strong>of</strong> the same form,<br />
namely, a cross pattee . In this it differed<br />
from the true Maltese Cross, worn by the<br />
Knights <strong>of</strong> Malta, which was a cross pattt ;e,<br />
the limbs deeply notched so as to make a<br />
cross <strong>of</strong> eight points . Sir Walter Scott, with<br />
his not unusual heraldic inaccuracy, and<br />
Higgins, who is not <strong>of</strong>ten inaccurate, but only<br />
fanciful at times, both describe the Templar<br />
cross as having eight points, thus confounding<br />
it with the cross <strong>of</strong> Malta . In the statutes <strong>of</strong><br />
the Order <strong>of</strong> the Temple, the cross prescribed<br />
is that depicted in the Charter <strong>of</strong> Transmission,<br />
and is a cross pattee.<br />
Cross, Teutonic . <strong>The</strong> cross formerly<br />
worn by the Teutonic Knights . It is described<br />
in heraldry as "a cross potent, sable, (black,)<br />
charged with another cross double potent or,<br />
(gold,) and surcharged with an escutcheon<br />
argent (silver,) bearing a double-headed eagle<br />
(sable) ." It has been adopted as the jewel<br />
<strong>of</strong> the Kadosh <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite in the<br />
United States but the<br />
original jewe' <strong>of</strong> the<br />
degree was a Latin or<br />
Passion Cross.<br />
Cross, Thrice Illustrious<br />
Order <strong>of</strong><br />
the. Adegreeformerly<br />
conferred in this country<br />
on Knights Templar,<br />
but now extinct. Its meetings were called<br />
Councils, and under the authority <strong>of</strong> a body<br />
which styled itself the Ancient Council <strong>of</strong> the<br />
Trinity . <strong>The</strong> degree is no longer conferred .<br />
Cross, Triple . See Cross <strong>of</strong> Salem .<br />
Cross-Bearing Men . (Viri Crucigeri .)<br />
A name sometimes assumed by the Rosicrucians<br />
. Thus, in the Miracula Natures (Anno<br />
1619), there is a letter addressed to the Fraternity<br />
<strong>of</strong> the Rosy Cross. which begins :<br />
"Philosophi Fratres, Vin Crucigeri "-<br />
Brother Philosophers, CrossBearing Men .<br />
Cross, Jeremy L . A teacher <strong>of</strong> the <strong>Masonic</strong><br />
ritual, who, during his lifetime, was extensively<br />
known, and for some time very<br />
popular . He was born June 27, 1783, at Haverhill,<br />
New Hampshire, and died at the same<br />
place in 1861 . Cross was admitted into the<br />
<strong>Masonic</strong> Order in 1808, and soon afterward<br />
became a pupil <strong>of</strong> Thomas Smith Webb, whose<br />
modifications <strong>of</strong> the Preston lectures and <strong>of</strong><br />
the higher degrees were generally accepted by<br />
the Masons <strong>of</strong> the United States . Cross, having<br />
acquired a competent knowledge <strong>of</strong><br />
Webb's system, began to travel and disseminate<br />
it throughout the country . In 1819 be<br />
published <strong>The</strong> True <strong>Masonic</strong> Chart or Hieroglyphic<br />
Monitor, in which he borrowed liberally<br />
from the previous work <strong>of</strong> Webb . In fact,<br />
the Chart <strong>of</strong> Cross is, in nearly all its parts, a<br />
mere transcript <strong>of</strong> the Monitor <strong>of</strong> Webb, the<br />
first edition <strong>of</strong> which was published in 1797 .<br />
Webb, it is true, took the same liberty with<br />
Preston, from whose Illustrations <strong>of</strong> Masonry<br />
he borrowed largely . <strong>The</strong> engraving <strong>of</strong> the<br />
emblems constituted, however, an entirely new<br />
and original feature m the Hieroglyphic Chart,<br />
and, as furnishing aids to the memory, rendered<br />
the book <strong>of</strong> Cross at once very popular ;<br />
so much so, indeed, that for a long time it almost<br />
altogether superseded that <strong>of</strong> Webb . In<br />
1820 Cross published <strong>The</strong> Templars' Chart,<br />
which, as a monitor <strong>of</strong> the degrees <strong>of</strong> chivalry,<br />
met with equal success . Both <strong>of</strong> these<br />
works have passed through numerous editions .<br />
Cross received the appointment <strong>of</strong> <strong>Grand</strong><br />
Lecturer from many <strong>Grand</strong> Lodges, and traveled<br />
for many years very extensively through<br />
the United States, teaching his system <strong>of</strong> lectures<br />
to Lodges, Chapters, Councils, and Encampments<br />
.<br />
He possessed little or no scholarly attainments,<br />
and his contributions to the literature<br />
<strong>of</strong> Masonry are confined to the two compilations<br />
already cited . In his latter years he became<br />
involved in an effort to establish a Supreme<br />
Council <strong>of</strong> the Ancient and Accepted
CROSSES<br />
CROWNS 189<br />
Rite. But he soon withdrew his name, and<br />
retired to the place <strong>of</strong> his nativity, where he<br />
died at the advanced age <strong>of</strong> seventy-eight .<br />
Although Cross was not a man <strong>of</strong> any very<br />
original genius, yet a recent writer has announced<br />
the fact that the symbol <strong>of</strong> the monument<br />
in the Third Degree, the broken column,<br />
unknown to the system <strong>of</strong> either Preston or<br />
Webb, was invented by him . (See Monument.)<br />
Crosses. In referring to the philosophic<br />
triads and national crosses, there will be found<br />
in a work entitled <strong>The</strong> Celtic Druids, by Godfrey<br />
Higgins, the following : "Few causes have<br />
been more powerful in producing mistakes in<br />
ancient history than the idea, hastily formed<br />
by all ages, that every monument <strong>of</strong> antiquity<br />
marked with a cross, or with any <strong>of</strong> those symbols<br />
which they conceived to be monograms <strong>of</strong><br />
Christ the Saviour, was <strong>of</strong> Christian origin .<br />
<strong>The</strong> cross is as common in India as in Egypt<br />
or Europe ." <strong>The</strong> Rev . Mr . Maurice remarks<br />
(Indian Antiquities) : " Let not the piety <strong>of</strong><br />
the Catholic Christian be <strong>of</strong>fended at the assertion<br />
that the cross was one <strong>of</strong> the most usual<br />
symbols <strong>of</strong> Egypt and India . <strong>The</strong> emblem <strong>of</strong><br />
universal nature is equally honored in the<br />
Gentile and Christian world . In the Cave <strong>of</strong><br />
Elephanta, in India, over the head <strong>of</strong> the<br />
principal figure may be seen the cross, with<br />
other symbols ." Upon the breast <strong>of</strong> one <strong>of</strong> the<br />
Egyptian mummies in the museum <strong>of</strong> the London<br />
University is a cross upon a Calvary or<br />
mount . People in those countries marked<br />
their sacred water-jars, dedicated to Canopus,<br />
with a Tau cross, and sometimes even that<br />
now known as the Teutonic cress . <strong>The</strong> fertility<br />
<strong>of</strong> the country about the river Nile, in<br />
Egypt, was designated, in distance on its<br />
banks from the river proper, by the Nilometer,<br />
in the form <strong>of</strong> a cross. <strong>The</strong> erudite Dr. G . L .<br />
Ditson says : "<strong>The</strong> Rabbins say that when<br />
Aaron was made High Priest he was marked<br />
in the forehead by Moses with a cross in the<br />
shape <strong>of</strong> that now known as St . Andrew's ."<br />
Proselytes, when admitted into the religious<br />
mysteries <strong>of</strong> Eleusis, were marked with a cross .<br />
Crossing the River . <strong>The</strong> Kabbalists have<br />
an alphabet so called, in allusion to the crossing<br />
<strong>of</strong> the river Euphrates by the Jews on their<br />
return from Babylon to Jerusalem to rebuild<br />
the Temple. It has been adopted in some <strong>of</strong><br />
the high degrees which refer to that incident .<br />
Cornelius Agrippa gives a copy <strong>of</strong> the alphabet<br />
in his Occult Philosophy .<br />
Cross-Legged Knights . In the Middle<br />
Ages it was the custom to bury the body <strong>of</strong> a<br />
Knights Templar with one leg crossed over<br />
the other ; and on many monuments in the<br />
churches <strong>of</strong> Europe, the effigies <strong>of</strong> these<br />
knights are to be found, <strong>of</strong>ten in England, <strong>of</strong><br />
a diminutive size, with the legs placed in this<br />
position . <strong>The</strong> cross-legged posture was not<br />
confined to the Templars, but was appropriated<br />
to all persons who had assumed the cross<br />
and taken a vow to fight in defense <strong>of</strong> the<br />
Christian religion . <strong>The</strong> posture, <strong>of</strong> course,<br />
alluded to the position <strong>of</strong> the Lord while on the<br />
cross .<br />
Cross-Legged Masons . A name given to<br />
the Knights Templar, who, in the sixteenth<br />
century, united themselves with the <strong>Masonic</strong><br />
Lodge at Sterling, in Scotland. <strong>The</strong> allusion is<br />
evidently to the funeral posture <strong>of</strong> the Templars,<br />
so that a "cross-legged Mason" must<br />
have been at the time synonymous with a<br />
<strong>Masonic</strong> Knights Templar .<br />
Crotona . One <strong>of</strong> the most prominent cities<br />
<strong>of</strong> the Greek colonists in Southern Italy,<br />
where, in the sixth century, Pythagoras established<br />
his celebrated school . As the early<br />
<strong>Masonic</strong> writers were fond <strong>of</strong> citing Pythagoras<br />
as a brother <strong>of</strong> their Craft, Crotona became<br />
connected with the history <strong>of</strong> Masonry,<br />
and was <strong>of</strong>ten spoken <strong>of</strong> as one <strong>of</strong> the most<br />
renowned seats <strong>of</strong> the Institution . Thus, in<br />
the Leland MS., whose authenticity is now,<br />
however, doubted, it is said that Pythagoras<br />
"framed a grate Lodge at Groton, and maked<br />
many Maconnes," in which sentence Groton, it<br />
must be remarked, is an evident corruption <strong>of</strong><br />
Crotona.<br />
Crow . An iron implement used to raise<br />
heavy stones. It is one <strong>of</strong> the working-tools <strong>of</strong><br />
a Royal Arch Mason, and symbolically teaches<br />
him to raise his thoughts above the corrupting<br />
influence <strong>of</strong> worldly-mindedness .<br />
Crown. A portion <strong>of</strong> <strong>Masonic</strong> regalia worn<br />
by <strong>of</strong>ficers who represent a king, more especially<br />
King Solomon . In Ancient Craft Masonry,<br />
however, the crown is dispensed with,<br />
the hat having taken its place .<br />
Crown, Knight <strong>of</strong> the . See Knight <strong>of</strong><br />
the Crown.<br />
Crown, Princesses <strong>of</strong> the. (Princesses de<br />
la Couronne.) A species <strong>of</strong> androgynous Masonry<br />
established in Saxony in 1770 . (Thory,<br />
Acta Latomorum, i ., 303 .) It existed for only<br />
a brief period.<br />
Crowned Martyrs. See Four Crowned<br />
Martyrs .<br />
Crowning <strong>of</strong> Masonry. Le couronnement<br />
de la Maconnerie . <strong>The</strong> Sixty-first Degree 7th<br />
series, <strong>of</strong> the collection <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France. (Thory, Acta Latomorum,<br />
i ., 303 .)<br />
Crowns. As the result <strong>of</strong> considerable<br />
classification, Bro. Robert Macoy presents<br />
nine principal crowns recognized in heraldry<br />
and symbolism : 1st . <strong>The</strong> Triumphal<br />
crown, <strong>of</strong> which there were three kinds-a<br />
laurel wreath, worn by a General while in the<br />
act <strong>of</strong> triumph ; a golden crown, in imitation<br />
<strong>of</strong> laurel leaves ; and the presentation golden<br />
crown to a conquering General . 2d . <strong>The</strong><br />
Blockade crown <strong>of</strong> wild flowers and grass, presented<br />
by the army to the Commander breaking<br />
and relieving a siege . 3d . <strong>The</strong> Civic<br />
crown <strong>of</strong> oak leaves, presented to a soldier<br />
who saved the life <strong>of</strong> his comrade. 4th . <strong>The</strong><br />
Olive crown, conferred upon the soldiery or<br />
commander who consummated a triumph .<br />
5th. <strong>The</strong> Mural crown, which rewarded the<br />
soldier who first scaled the wall <strong>of</strong> a besieged<br />
city. 6th . <strong>The</strong> Naval crown presented to<br />
the Admiral who won a nava' victory . 7th.<br />
<strong>The</strong> Vallary crown, or circlet <strong>of</strong> gold, bestowed<br />
on that soldier who first surmounted the
190 CRUCEFIX<br />
CRUSADES<br />
stockade and forced an entrance into the<br />
enemy's camp . 8th . <strong>The</strong> Ovation crown, or<br />
chaplet <strong>of</strong> myrtle, awarded to a General who<br />
had destroyed a despised enemy and thus obtained<br />
the honor <strong>of</strong> an ovation . 9th . <strong>The</strong><br />
Eastern or Radiated crown, a golden circle<br />
set with projecting rays .<br />
<strong>The</strong> crown <strong>of</strong> Darius, used in Red Cross<br />
knighthood and in the Sixteenth Degree, Scottish<br />
Rite, was one <strong>of</strong> seven points, the central<br />
front projection being more prominent than<br />
the other six in size and height .<br />
Crucefix, Robert T . An English Mason,<br />
distinguished for his services to the Craft .<br />
Robert Thomas Crucefix, M .D ., LL .D ., was<br />
born in Holborn, Eng ., in the year 1797, and<br />
received his education at Merchant Tailors'<br />
School. After leaving school, he became the<br />
pupil <strong>of</strong> Mr. Chamberlayne, a general and celebrated<br />
practitioner <strong>of</strong> his day, at Clerkenwell ;<br />
he afterward became a student at St. Bartholomew's<br />
Hospital and was a pupil <strong>of</strong> the<br />
celebrated Abernethy . On receiving his diploma<br />
as a member <strong>of</strong> the Royal College <strong>of</strong><br />
Surgeons, in 1810, he went out to India, where<br />
he remained but a short time ; upon his return<br />
he settled in London, and be continued to<br />
reside there till the year 1845, when he removed<br />
to Milton-on-Thames, where he spent<br />
the rest <strong>of</strong> his life till within a few weeks before<br />
his decease, when he removed, for the benefit<br />
<strong>of</strong> his declining health, to Bath, where he expired<br />
February 25, 1850 . Dr. Crucefix was initiated<br />
into Masonry in 1829, and during the<br />
greater part <strong>of</strong> his life discharged the duties <strong>of</strong><br />
important <strong>of</strong>fices in the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
<strong>of</strong> which he was a <strong>Grand</strong> Deacon, and in<br />
several subordinate Lodges, Chapters, and<br />
Encampments. He was an earnest promoter<br />
<strong>of</strong> all the <strong>Masonic</strong> charities <strong>of</strong> England, <strong>of</strong> one<br />
<strong>of</strong> which, the "Asylum for Aged and Decrepit<br />
Freemasons," he was the founder . In 1834, he<br />
established the Freemasons' Quarterly Review,<br />
and continued to edit it for six years, during<br />
which period he contributed many valuable<br />
articles to its pages .<br />
In 1840 hrough the machinations <strong>of</strong> his<br />
enemies (For' he was too great a man not to<br />
have had some), he incurred the displeasure<br />
<strong>of</strong> the ruling powers ; and on charges which,<br />
undoubtedly, were not sustained by sufficient<br />
evidence, he was suspended by the <strong>Grand</strong><br />
Lodge for six months, and retired from active<br />
<strong>Masonic</strong> life. But he never lost the respect<br />
<strong>of</strong> the Craft, nor the affection <strong>of</strong> the leading<br />
Masons who were his contemporaries . On his<br />
restoration, he again began to labor in behalf<br />
<strong>of</strong> the Institution, and spent his last days in<br />
advancing its interests . To his character, his<br />
long-tried friend, the venerable Oliver, pays<br />
this tribute : "Dr . Crucefix did not pretend to<br />
infallibility, and, like all other public men, he<br />
might be sometimes wrong ; but his errors<br />
were not from the heart, and always leaned to<br />
the side <strong>of</strong> virtue and beneficence . He toiled<br />
incessantly for the benefit <strong>of</strong> his brethren, and<br />
was anxious that all inestimable blessings<br />
shouldbe conveyed by Masonry on mankind .<br />
In sickness or in health he was ever found at<br />
his post, and his sympathy was the most<br />
active in behalf <strong>of</strong> the destitute brother, the<br />
widow, and the orphan. His perseverance<br />
never flagged for a moment ; and he acted as<br />
though he had made up his mind to live and<br />
die in obedience to the calls <strong>of</strong> duty ."<br />
Crucifix. A cross with the image <strong>of</strong> the<br />
Savior suspended on it . A part <strong>of</strong> the furniture<br />
<strong>of</strong> a Commandery <strong>of</strong> Knights Templar<br />
and <strong>of</strong> a Chapter <strong>of</strong> Princes <strong>of</strong> Rose Crojx .<br />
Crusades. <strong>The</strong>re was between <strong>Freemasonry</strong><br />
and the Crusades a much more intimate<br />
relation than has generally been supposed .<br />
In the first place, the communications frequently<br />
established by the Crusaders, and especially<br />
the Knights Templar, with the Saracens,<br />
led to the acquisition, by the former, <strong>of</strong><br />
many <strong>of</strong> the dogmas <strong>of</strong> the secret societies <strong>of</strong><br />
the East, such as the Essenes, the Assassins,<br />
and the Druses . <strong>The</strong>se were brought by the<br />
knights to Europe, and subsequently, on the<br />
establishment by Ramsay and his contemporaries<br />
and immediate successors <strong>of</strong> Templar<br />
Masonry, were incorporated into the high<br />
degrees, and still exhibit their influence . Indeed,<br />
it is scarcely to be doubted that many<br />
<strong>of</strong> these degrees were invented with a special<br />
reference to the events which occurred in<br />
Syria and Palestine. Thus, for instance, the<br />
Scottish degree <strong>of</strong> Knights <strong>of</strong> the East and<br />
West must have originally alluded, as its name<br />
imports, to the legend which teaches a division<br />
<strong>of</strong> the Masons after the Temple was finished,<br />
when the Craft dispersed-a part remaining<br />
in Palestine, as the Assideans, whom Lawrie,<br />
citing Scaliger, calls the "Knights <strong>of</strong> the Temple<br />
<strong>of</strong> Jerusalem," and another part passing<br />
over into Europe, whence they returned on the<br />
breaking out <strong>of</strong> the Crusades . This, <strong>of</strong> course,<br />
is but a legend, yet the influence is felt in the<br />
invention <strong>of</strong> the higher rituals.<br />
But the influence <strong>of</strong> the Crusades on the<br />
Freemasons and the architecture <strong>of</strong> the Middle<br />
Ages is <strong>of</strong> a more historical character . In 1836,<br />
Mr. Westmacott, in a course <strong>of</strong> lectures on art<br />
before the Royal Academy, remarked that the<br />
two principal causes which materially tended<br />
to assist the restoration <strong>of</strong> literature and the<br />
arts in Europe were <strong>Freemasonry</strong> and the Crusades<br />
. <strong>The</strong> adventurers, he said, who returned<br />
from the Holy Land brought back some ideas<br />
<strong>of</strong> various improvements, particularly in architecture,<br />
and, along with these, a strong<br />
desire to erect castellated, ecclesiastical, and<br />
palatial edifices, to display the taste they had<br />
acquired ; and in less than a century from the<br />
first Crusade above six hundred buildings <strong>of</strong><br />
the above description had been erected in<br />
Southern and Western Europe . This taste was<br />
spread into almost all countries by the establishment<br />
<strong>of</strong> the Fraternity <strong>of</strong> Freemasons, who<br />
it appears, had, under some peculiar form <strong>of</strong><br />
brotherhood, existed for an immemorial period<br />
in Syria and other parts <strong>of</strong> the East, from<br />
whence some bands <strong>of</strong> them migrated to Europe,<br />
and after a time a great efflux <strong>of</strong> these<br />
ingenious men - Italian German, French,<br />
Spanish, etc .-had spread themselves in communities<br />
through all civilized Europe ; and in
CRUX CUNNING 19 1<br />
all countries where they settled we find the<br />
same style <strong>of</strong> architecture from that period,<br />
but differing in some points <strong>of</strong><br />
treatment, as suited the climate .<br />
Crux Ansata. This signifies,<br />
in Latin, the cross with a handle .<br />
It is formed by a Tau cross surmounted<br />
by a circle or, more properly,<br />
an oval. It was one <strong>of</strong> the<br />
most significant <strong>of</strong> the symbols <strong>of</strong><br />
the ancient Egyptians, and is depicted<br />
repeatedly on their monuments<br />
borne in the hands <strong>of</strong> their<br />
deities, and especially Phtha. Among them<br />
it was the symbol <strong>of</strong> life, and with that meaning<br />
it has been introduced into some .<strong>of</strong> the<br />
higher degrees <strong>of</strong> Masonry . <strong>The</strong> Crux Ansata,<br />
surrounded by a serpent in a circle, is the<br />
symbol <strong>of</strong> immortality, because the cross was<br />
the symbol <strong>of</strong> life, and the serpent <strong>of</strong> eternity .<br />
Crypt . From the Greek, rcp6mrw (to hide) .<br />
A concealed place, or subterranean vault .<br />
<strong>The</strong> caves, or cells underground, in which the<br />
primitive Christians celebrated their secret<br />
worship, were called cryptw ; and the vaults<br />
beneath our modern churches receive the<br />
name <strong>of</strong> crypts . <strong>The</strong> existence <strong>of</strong> crypts or<br />
vaults under the Temple <strong>of</strong> Solomon is testified<br />
to by the earliest as well as by the most<br />
recent topographers <strong>of</strong> Jerusalem . <strong>The</strong>ir connection<br />
with the legendary history <strong>of</strong> Masonry<br />
is more fully noticed under the head <strong>of</strong> Vault<br />
Secret .<br />
Cryptic Degrees. <strong>The</strong> degrees <strong>of</strong> Royal<br />
and Select Master. Some modern ritualists<br />
have added to the list the degree <strong>of</strong> Superexcellent<br />
Master ; but this, although now<br />
<strong>of</strong>ten conferred in a Cryptic Council, is not<br />
really a Cryptic degree, since its legend has<br />
no connection with the crypt or secret vault .<br />
Cryptic Masonry. That division <strong>of</strong> the<br />
<strong>Masonic</strong> system which is directed to the investigation<br />
and cultivation <strong>of</strong> the Cryptic<br />
degrees . It is, literally, the Masonry <strong>of</strong> the<br />
secret vault .<br />
Cteis. Greek, rrrels . <strong>The</strong> female personification<br />
<strong>of</strong> the productive principle . It generally<br />
accompanied the phallus, as the Indian<br />
yoni did the lingam ; and as a symbol <strong>of</strong> the<br />
prolific powers <strong>of</strong> nature, was extensively venerated<br />
by the nations <strong>of</strong> antiquity . (See<br />
Phallic Worship .)<br />
Cubical Stone . This symbol is called by<br />
the French Masons, pierce cubique, and by the<br />
German, cubik stein . It is the Perfect Ashlar<br />
<strong>of</strong> the English and American systems . (See<br />
Ashlar .)<br />
Cubit. A measure <strong>of</strong> length originally<br />
denoting the distance from the elbow to the<br />
extremity <strong>of</strong> the middle finger, or the fourth<br />
part <strong>of</strong> a well-proportioned man's stature .<br />
<strong>The</strong> Hebrew cubit, according to Bishop Cumberland,<br />
was twenty-one inches ; but only<br />
eighteen according to other authorities . <strong>The</strong>re<br />
were two kinds <strong>of</strong> cubits, the sacred and pr<strong>of</strong>ane-the<br />
former equal to thirty-six, and the<br />
latter to eighteen inches . It is by the common<br />
cubit that the dimensions <strong>of</strong> the various parts<br />
<strong>of</strong> the Temple are to be computed .<br />
Culdees. When St . Augustine came over,<br />
in the beginning <strong>of</strong> the sixth century, to Britain,<br />
for the purpose <strong>of</strong> converting the natives<br />
to Christianity, he found the country already<br />
occupied by a body <strong>of</strong> priests and their disciples,<br />
who were distinguished for the pure and<br />
simple apostolic religion which they pr<strong>of</strong>essed .<br />
<strong>The</strong>se were the Culdees, a name said by some<br />
to be derived from Cultores Dei, or worshipers<br />
<strong>of</strong> God ; but by others, with perhaps more<br />
plausibility, from the Gaelic, Cuildich, which<br />
means a secluded corner, and evidently alludes<br />
to their recluse mode <strong>of</strong> life . <strong>The</strong> Culdees<br />
are said to have come over into Britain with<br />
the Roman legions ; and thus it has been conjectured<br />
that these primitive Christians were<br />
in some way connected with the Roman Colleges<br />
<strong>of</strong> Architects, branches <strong>of</strong> which body, it<br />
is well known, everywhere accompanied the<br />
legionary armies <strong>of</strong> the empire . <strong>The</strong> chief seat<br />
<strong>of</strong> the Culdees was in the island <strong>of</strong> Iona where<br />
St . Columba, coming out <strong>of</strong> Ireland ; with<br />
twelve brethren, in the year 563, established<br />
their principal monastery . At Avernethy, the<br />
capital <strong>of</strong> the kingdom <strong>of</strong> the Picts, they<br />
founded another in the year 600, and subsequently<br />
other principal seats at Dunkeld, St .<br />
Andrew's, Brechin, Dunblane, Dumferline,<br />
Kirkaldy, Melrose, and many other places in<br />
Scotland . A writer in the London Freemasons'<br />
Quarterly Review (1842, p . 36) says they were<br />
little solicitous to raise architectural structures,<br />
but sought chiefly to civilize and socialize<br />
mankind by imparting to them the knowledge<br />
<strong>of</strong> those pure principles . which they<br />
taught in their Lodges . Lenning and Gadicke,<br />
however, both state that the Culdees had organized<br />
within themselves, and as a part <strong>of</strong><br />
their social system, Corporations <strong>of</strong> Builders ;<br />
and that they exercised the architectural art<br />
in the construction <strong>of</strong> many sacred edifices in<br />
Scotland, Ireland, and Wales, and even in other<br />
countries <strong>of</strong> Northern Europe . Gadicke also<br />
claims that the York Constitutions <strong>of</strong> the<br />
tenth century were derived from them . But<br />
neither <strong>of</strong> these German lexicographers has<br />
furnished us with authorities upon which these<br />
statements are founded . It is, however, undeniable,<br />
that <strong>Masonic</strong> writers have always<br />
claimed that there was a connection-it might<br />
be only a mythical one-between these apostolic<br />
Christians and the early Masonry <strong>of</strong> Ireland<br />
and Scotland . <strong>The</strong> Culdees were opposed<br />
and persecuted by the adherents <strong>of</strong> St .<br />
Au ine, and were eventually extinguished<br />
in Scotland . But their complete suppression<br />
did not take place until about the fourteenth<br />
century .<br />
Cumulation <strong>of</strong> Rites . <strong>The</strong> practise by a<br />
Lodge <strong>of</strong> two or more Rites, as the American<br />
or York and the Ancient Accepted Scottish, or<br />
the Scottish and French Modern Rites . This<br />
cumulation <strong>of</strong> Rites has been practised to a<br />
considerable extent in France, and in Louisiana<br />
in the United States .<br />
Cunning. Used by old English writers<br />
in the sense <strong>of</strong> skilful. Thus, in 1 Kings<br />
vii . 14, it is said <strong>of</strong> the architect who was sent<br />
by the King <strong>of</strong> Tyre to assist King Solomon in
192 CUP<br />
CYRUS<br />
the construction <strong>of</strong> his Temple, that he was<br />
"cunning to work all works in brass ."<br />
Cup <strong>of</strong> Bitterness . (Calice d'Amertume .)<br />
A ceremony in the First Degree <strong>of</strong> the French<br />
Rite . It is a symbol <strong>of</strong> the misfortunes and<br />
sorrows that assail us in the voyage <strong>of</strong> life, and<br />
which we are taught to support with calmness<br />
and resignation .<br />
Curetes. Priests <strong>of</strong> ancient Crete, whose<br />
mysteries were celebrated in honor <strong>of</strong> the<br />
Mother <strong>of</strong> the Gods, and bore, therefore, some<br />
resemblance to the Eleusinian Rites . <strong>The</strong> neophyte<br />
was initiated in a cave, where he remained<br />
closely confined for thrice nine days .<br />
Porphyry tells us that Pythagoras repaired<br />
to Crete to receive initiation into their rites.<br />
Curiosity . It is a very general opinion<br />
among Masons that a candidate should not be<br />
actuated by curiosity in seeking admission into<br />
the Order . But, in fact, there is no regulation<br />
nor landmark on the subject . An idle curiosity<br />
is, it is true, the characteristic <strong>of</strong> a weak mind .<br />
But to be influenced by a laudable curiosity to<br />
penetrate the mysteries <strong>of</strong> an Institution venerable<br />
for its antiquity and its universality, is<br />
to be controlled by a motive which is not reprehensible<br />
. <strong>The</strong>re are, indeed, in legends <strong>of</strong><br />
the high degrees, some instances where curiosity<br />
is condemned ; but the curiosity, in these<br />
instances, led to an intrusion into forbidden<br />
places, and is very different from the curiosity<br />
or desire for knowledge which leads a pr<strong>of</strong>ane<br />
to seek fairly and openly an acquaintance<br />
with mysteries which he has already learned<br />
to respect.<br />
Curious. Latin, curiosus, from cura, care.<br />
An archaic expression for careful . Thus in<br />
<strong>Masonic</strong> language, which abounds in archaisms,<br />
an evidence, indeed, <strong>of</strong> its antiquity<br />
Hiram Abif is described as a "curious and<br />
cunning workman," that is to say, "careful<br />
and skilful."<br />
Customs, Ancient . See Usages.<br />
Cynocephalus . <strong>The</strong> figure <strong>of</strong> a man with<br />
the head <strong>of</strong> a dog. A very general and important<br />
hieroglyphic among the ancient Egyptians.<br />
It was with them a symbol <strong>of</strong> the sun<br />
and moon ; and in their mysteries they taught<br />
that it had indicated to Isis the place where<br />
the body <strong>of</strong> Osiris lay concealed . <strong>The</strong> possessor<br />
<strong>of</strong> the high degrees <strong>of</strong> Masonry will be<br />
familiar with the symbol <strong>of</strong> a dog, which is<br />
used in those degrees because that animal is<br />
said to have pointed out on a certain occasion<br />
an important secret . Hence the figure <strong>of</strong> a dog<br />
is sometimes found engraved among the symbols<br />
on old <strong>Masonic</strong> diplomas.<br />
Cyrus . Cyrus, King <strong>of</strong> Persia, was a great<br />
conqueror, and after having reduced nearly<br />
all Asia, he crossed the . Euphrates, and laid<br />
siege to Babylon, which he took by diverting<br />
the course <strong>of</strong> the river which ran through it .<br />
<strong>The</strong> Jews, who had been carried away by<br />
Nebuchadnezzar on the destruction <strong>of</strong> the<br />
Temple, were then remaining as captives in<br />
Babylon. <strong>The</strong>se Cyrus released A.M . 3466,<br />
or B.c . 538, and sent back to Jerusalem to<br />
rebuild the house <strong>of</strong> God under the care <strong>of</strong><br />
Joshua, Zerubbabel, and Haggai. Hence,<br />
from this connection <strong>of</strong> Cyrus with the history<br />
<strong>of</strong> Masonry, he plays an important part<br />
in the rituals <strong>of</strong> many <strong>of</strong> the high degrees.<br />
But from late discoveries <strong>of</strong> inscriptions pertaining<br />
to Cyrus, as mentioned in the excellent<br />
little London work called Fresh Light from the<br />
Ancient Monuments (pp . 166-186), A . H .<br />
Sayce, M .A ., it would appear that this king<br />
was a polytheist, and that he was not a king <strong>of</strong><br />
Persia, although he acquired that country<br />
after his conquest <strong>of</strong> Astyages, B .c . 559, between<br />
the sixth and ninth years <strong>of</strong> Nabomdos .<br />
Cyrus was king <strong>of</strong> Elam. <strong>The</strong> empire he<br />
founded was not a Persian one ; Darius, the<br />
son <strong>of</strong> Hystaspes, at a subsequent period, was<br />
the real founder <strong>of</strong> that kingdom . Pr<strong>of</strong> . Sayce<br />
continues : "It was only as the predecessor <strong>of</strong><br />
Darius, and for the sake <strong>of</strong> intelligibility to<br />
the readers <strong>of</strong> a later day, that Cyrus could be<br />
called a king <strong>of</strong> Persia." (Ezra i . 2 .) <strong>The</strong> original<br />
words <strong>of</strong> his proclamation, "King <strong>of</strong><br />
Elam," have been changed into the more familiar<br />
and intelligible "King <strong>of</strong> Persia ." Elsewhere<br />
in the Bible (Isa. xxi . 1-10), when the<br />
invasion <strong>of</strong> Babylon is described, there is no<br />
mention <strong>of</strong> Persia, only <strong>of</strong> Elam and Media,<br />
the ancestral dominions <strong>of</strong> Cyrus . This is in<br />
strict accordance with the revelations <strong>of</strong> the<br />
Monuments, and testifies to the accuracy <strong>of</strong><br />
the Old •Testament records .<br />
Cyrus never besieged Babylon, a city fifteen<br />
miles square . It opened its gates to his general<br />
without battle, B .C . 538 . <strong>The</strong> description by<br />
Herodotus belongs to the reign <strong>of</strong> Darius . Mr .<br />
Bosanquet asserts that the Darius <strong>of</strong> the Book<br />
<strong>of</strong> Darnel is Darius the son <strong>of</strong> Hystaspes .<br />
Cyrus had learned that a disaffected conquered<br />
people imported into a kingdom was<br />
a constant menace and danger, and he returned<br />
the Jewish exiles to Jerusalem to rebuild<br />
their city and be a fortress and check<br />
upon Egypt . <strong>The</strong> nations which had been<br />
brought from East and West were restored to<br />
their lands along with their gods . So it was<br />
with the captives <strong>of</strong> Judah. His dominions extended<br />
from the Hellespont almost to India .<br />
Cyrus was a worshiper <strong>of</strong> Merodach,<br />
originally the Sun-god, who is mentioned an<br />
intended by the name Bel, and Nebo, his<br />
prophet . (Isa. xlvi . 1 .) His first act after acquiring<br />
Babylonia was to restore the Babylonian<br />
gods to their shrines, from which they had<br />
been removed by Nabonidos, and further asks<br />
for their intercession . <strong>The</strong> theory that Cyrus<br />
believed in but one supreme god-Ormudzmust<br />
be abandoned . God consecrated Cyrus<br />
to be His instrument in restoring His chosen<br />
people to their land, not because the King <strong>of</strong><br />
Elam was a Monotheist, but because the<br />
period <strong>of</strong> prophecy, "ten weeks <strong>of</strong> years," was<br />
drawing to a close .<br />
<strong>The</strong>se statements are made upon the authority<br />
<strong>of</strong> the three inscriptions among the<br />
clay documents lately discovered in Babylonia<br />
by Mr . Rassam, and translated by Sir<br />
Henry Rawlinson and Mr . Pinches. <strong>The</strong> first<br />
<strong>of</strong> these is a cylinder, inscribed by order <strong>of</strong><br />
Cyrus ; the second a tablet, which describes<br />
the conquest <strong>of</strong> Babylonia by Cyrusi while
CYRUS<br />
DAGRAN 193<br />
the third is an account given by Nabonidos <strong>of</strong><br />
his restoration <strong>of</strong> the temple <strong>of</strong> the Moon-god<br />
at Haran, and <strong>of</strong> the temples <strong>of</strong> the Sun-god<br />
and <strong>of</strong> Anunit at Sepharvaim .<br />
Cyrus ascended the throne B.c . 559, and<br />
was slain in battle against the MassagetEe,<br />
B.c . 529 . He was followed by Cambyses (son)<br />
until B.c . 521, when he was succeeded by<br />
Smerdis, a Magian usurper, who reigned seven<br />
months. Darius I ., son <strong>of</strong> Hystaspes, a nobleman,<br />
conspired with six others and murdered<br />
Smerdis, when, by device, Darius obtained<br />
the throne over his companions B .c. 521 .<br />
<strong>The</strong> celebrated siege <strong>of</strong> Babylon lasted two<br />
years ; the city finally succumbed to the strategy<br />
<strong>of</strong> General Zopyrus, 516 . Darius reigned<br />
36 years, died B .c . 485 . (C. T . McClenachan,<br />
Zendavesta.)<br />
D . <strong>The</strong> fourth letter <strong>of</strong> the Phoenician, the<br />
Hebrew, the Greek, the Roman, and <strong>of</strong> nearly<br />
all alphabets . In Hebrew it is 1, Daleth, signifying<br />
the door <strong>of</strong> life, a representation <strong>of</strong><br />
which was probably its original hieroglyph,<br />
thus :<br />
1<br />
1 shows the approximation to the Hebrew<br />
Daleth ; 2, the Greek Delta, resembling the<br />
opening <strong>of</strong> a tent . <strong>The</strong> numerical value <strong>of</strong> 'i<br />
is four ; as a Roman numeral it stands for 500 .<br />
<strong>The</strong> Divine name in Hebrew connected with<br />
this letter is 51a1, Daghul, Insignia .<br />
Da Costa, Hippolyto Joseph . A native<br />
<strong>of</strong> Colonia-do-Sacramento, on the river La<br />
Plata. He was made a Freemason in Philadelphia<br />
in the United States and afterward<br />
settled in Lisbon . He was subsequently persecuted<br />
by the Inquisition, and was rescued<br />
only in time to save his life by the aid <strong>of</strong> English<br />
brethren who got him uner the protection<br />
<strong>of</strong> the English flag . He then passed over into<br />
England, where he lived for several years, becoming<br />
a zealous Mason and devoting himself<br />
to <strong>Masonic</strong> literature . In 1811, he published<br />
in London a Narrative <strong>of</strong> his persecution in<br />
Lisbon, by the Inquisition, for the pretended<br />
crime <strong>of</strong> <strong>Freemasonry</strong>, in 2 vols., 8vo. He<br />
wrote also a History <strong>of</strong> the Dionysian Artificers,<br />
in which he attempts to connect <strong>Freemasonry</strong><br />
with the Dionysian and other mysteries <strong>of</strong> the<br />
ancients. He begins with the Eleusinian mysteries,<br />
assuming that Dionysus, Bacchus,<br />
Adonis, Thammuz, and Apollo were all various<br />
names for the sun, whose apparent movements<br />
are represented by the death and resurrection<br />
referred to in the ceremonies . But as the sun<br />
is typified as being dead or hidden for three<br />
months under the horizon, be thinks that these<br />
mysteries must have originated in a cold climate<br />
as far north as latitude 66°, or among a<br />
people living near the polar circle. He therefore<br />
attributes the invention <strong>of</strong> these mys-<br />
2<br />
D<br />
teries to the ancient Scythians or Massagette,<br />
<strong>of</strong> whom he confesses that we know nothing .<br />
He afterward gives the history <strong>of</strong> the Dionysiae<br />
or Orphic mysteries <strong>of</strong> Eleusis, and draws<br />
a successful parallel between the initiation<br />
into these and the <strong>Masonic</strong> initiation . His<br />
disquisitions are marked by much learning,<br />
although his reasoning may not always carry<br />
conviction.<br />
Daetyf . Priests <strong>of</strong> Cybele, in Phrygia, <strong>of</strong><br />
whom there were five, which number could not<br />
be exceeded, and alluded to the salutation and<br />
blessing by the five fingers <strong>of</strong> the hand .<br />
Daduchos. A torch-bearer . <strong>The</strong> title<br />
given to an <strong>of</strong>ficer in the Eleusinian mysteries,<br />
who bore a torch in commemoration <strong>of</strong> the<br />
torch lit by Ceres at the fire <strong>of</strong> Mt . Etna, and<br />
carried by her through the world in her search<br />
for her daughter .<br />
Daedalus. A famous artist and mechanician<br />
whose genealogy is traced in the Greek<br />
myths as having sprung from the old Athenian<br />
race <strong>of</strong> kings, the Erechtheidm. He is said<br />
to have executed the Cretan labyrinth, the<br />
reservoir near Megaris in Sicily, the Temple <strong>of</strong><br />
Apollo at Capua, and the celebrated altar<br />
sculptured with lions on the Libyan coast . He<br />
is said to be the inventor <strong>of</strong> a number <strong>of</strong> the<br />
"Working Tools" used in the various degrees<br />
<strong>of</strong> Masonry, the plumb-line and the ax, most<br />
<strong>of</strong> the tools used in car entry, and <strong>of</strong> glue .<br />
Of him is told the fable <strong>of</strong>~his flying safely over<br />
the fEgean by means <strong>of</strong> wings made by himself<br />
. His nephew, Perdix: is the reputed inventor<strong>of</strong><br />
the third Great Light in Masonry, the<br />
Compasses, which are dedicated to the Craft .<br />
Through envy Da dalus is said to have hurled<br />
his nephew, Perdix, from the Temple Athene .<br />
Dagger. In the high degrees a symbol<br />
<strong>of</strong> <strong>Masonic</strong> vengeance, or the punishment <strong>of</strong><br />
crime . (See Vengeance.)<br />
Dagrain, Louis . A writer in the Amsterdam<br />
Journal <strong>of</strong> November 3, 1735, <strong>of</strong> an article<br />
on the subject <strong>of</strong> <strong>Freemasonry</strong>, which caused<br />
an edict from the States General forbidding<br />
<strong>Masonic</strong> gatherings throughout the country .<br />
(Thory, ActaLat ., ii ., 306.)<br />
Dagran, Louis . President <strong>of</strong> a General<br />
Assembly <strong>of</strong> thirty Lodges held on St . John's<br />
Day, 1756, at <strong>The</strong> Hague, for the formation <strong>of</strong>
194 DAIS<br />
DALCHO<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Holland . It was at this<br />
December meeting that Baron Van Aerssen<br />
Beyeren Van Ho erheide was appointed<br />
<strong>Grand</strong> Master. (Tory, Acta Lat ., i ., 72 .)<br />
Dais. From the French dais, a canopy.<br />
<strong>The</strong> raised floor at the head <strong>of</strong> a banqueting<br />
room, designed for guests <strong>of</strong> distinction ; so<br />
called because it used to be decorated with a<br />
canopy. In <strong>Masonic</strong> language, the dais is the<br />
elevated portion <strong>of</strong> the eastern part <strong>of</strong> the<br />
Lodge room, which is occupied by Past Masters<br />
and the dignitaries <strong>of</strong> the Order. This should<br />
be elevated three steps above the floor . <strong>The</strong><br />
station <strong>of</strong> the Junior Warden is raised one, and<br />
that <strong>of</strong> the Senior two .<br />
Dakota . <strong>The</strong> first Lodge organized in<br />
Dakota was St. John's Lodge, at Yankton,<br />
which received from the <strong>Grand</strong> Lodge <strong>of</strong> Iowa,<br />
December 5, 1862, a dispensation, and afterward<br />
a Charter, dated June 3, 1863 ; Incense<br />
Lodge, at Vermillion, received a dispensation,<br />
January 14, 1869, and a Charter, June 2, 1869 ;<br />
Elk Point Lodge, at Elk Point, received a dispensation,<br />
March 23, 1870, and a Charter,<br />
June 8,1871 ; Minnehaha Lodge, at Sioux Falls<br />
received a dispensation, July 13, 1873, and a<br />
Charter, June 3, 1874 ; Silver Star Lodge, at<br />
Canton, received a dispensation, February 6,<br />
1875, and a Charter, June 2, 1875 ; and Mount<br />
Zion Lodge, at Springfield, received a dispensation,<br />
February 16, 1875, and a Charter,<br />
June 2, 1875 . All <strong>of</strong> the above warrants were<br />
granted by authority <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Iowa . A dispensation was issued by the <strong>Grand</strong><br />
Master <strong>of</strong> Minnesota, November 22, 1872, for<br />
S!iiloh Lodge, at Fargo, and a Charter was<br />
issued January 14, 1874 . He also issued a<br />
dispensation to Bismarck Lodge in 1874, and<br />
again in 1875, and on January 12, 1876, the<br />
Lodge received a Charter .<br />
June 21, 1875, a convention was held <strong>of</strong> the<br />
representatives <strong>of</strong> St . John's, Incense, Elk<br />
Point, Minnehaha, and Silver Star Lodges .<br />
Those <strong>of</strong> Mt . Zion Lodge, U . D ., were present<br />
but did not participate in the proceedings, the<br />
Lodge not having a Charter . A constitution<br />
was adopted and they elected their <strong>Grand</strong><br />
Officers.<br />
July 21, 1875, the convention met again and<br />
the <strong>Grand</strong> Officers were installed in public, by<br />
Illustrious Brother <strong>The</strong>odore S . Parvin, P. G .<br />
Master and <strong>Grand</strong> Secretary <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> Iowa .<br />
This <strong>Grand</strong> Lodge continued until the session<br />
<strong>of</strong> June 11-13, 1889, when by Act <strong>of</strong> Congress,<br />
approved February 22, 1889, the division<br />
<strong>of</strong> the Territory <strong>of</strong> Dakota into North and<br />
South Dakota was likely to be accomplished<br />
within a few months. <strong>The</strong> report <strong>of</strong> a committee<br />
on division <strong>of</strong> the <strong>Grand</strong> Lodge was<br />
adopted, and certain Lodges located in North<br />
Dakota were permitted to organize a <strong>Grand</strong><br />
Lodge <strong>of</strong> North Dakota .<br />
A <strong>Grand</strong> Chapter <strong>of</strong> Dakota was constituted<br />
in 1885, which was divided in 1890 into<br />
the <strong>Grand</strong> Chapters <strong>of</strong> North and South Dakota<br />
. On May 14, 1884, a <strong>Grand</strong> Commandcry<br />
<strong>of</strong> Knights Templar was organized, with<br />
five Commanderies .<br />
Dalcho, Frederick, M .D. One <strong>of</strong> the<br />
founders <strong>of</strong> the Supreme Council <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite for the<br />
Southern Jurisdiction <strong>of</strong> the United States .<br />
He was born in the city <strong>of</strong> London in the year<br />
1770, <strong>of</strong> Prussian, parents . His father had been<br />
a distinguished <strong>of</strong>ficer under Frederick the<br />
Great, and, having been severely wounded,<br />
was permitted to retire to England for his<br />
health. He was a very earnest Mason, and<br />
transmitted his sentiments to his son. At his<br />
death, this son was sent for by an uncle, who<br />
had a few years before emigrated to Baltimore .<br />
Here he obtained a good classical education,<br />
after which he devoted himself successfully<br />
to the study <strong>of</strong> medicine, including a more<br />
extensive course <strong>of</strong> botany than is common<br />
in medical schools .<br />
Having received his degree <strong>of</strong> Doctor <strong>of</strong><br />
Medicine, he took a commission in the medical<br />
department <strong>of</strong> the American army . With his<br />
division <strong>of</strong> the army he came to South Carolina,<br />
and was stationed at Fort Johnson, in<br />
Charleston harbor . Here some difficulty arose<br />
between Dr . Dalcho and his brother <strong>of</strong>ficers, in<br />
consequence <strong>of</strong> which he resigned his place in<br />
the army in 1799 . He then removed to<br />
Charleston, where he formed a partnership in<br />
the practise <strong>of</strong> physic with Isaac Auld, and he<br />
became a member <strong>of</strong> the Medical Society,<br />
and a trustee <strong>of</strong> the Botanic Garden, established<br />
through its influence .<br />
On the 12th <strong>of</strong> June, 1818, Dr. Dalcho was<br />
admitted to the priesthood <strong>of</strong> the Protestant<br />
Episcopal Church . On the 23d <strong>of</strong> Februar ,<br />
he was elected assistant minister <strong>of</strong> St . MYchael's<br />
Church, in Charleston . He died on the<br />
24th <strong>of</strong> November, 1836, in the sixty-seventh<br />
year <strong>of</strong> his age, and the seventeenth <strong>of</strong> his<br />
ministry in St. Michael's Church .<br />
<strong>The</strong> principal published work <strong>of</strong> Dr . Dalcho<br />
is, An Historical Account <strong>of</strong> the Protestant<br />
Episcopal Church in South Carolina . He also<br />
published a work entitled <strong>The</strong> Evidence from<br />
Prophecy for the Truth <strong>of</strong> Christianity and the<br />
Divinity <strong>of</strong> Christ ; besides several sermons<br />
and essays, some <strong>of</strong> which were the result <strong>of</strong><br />
considerable labor and research . He was also<br />
the projector, and for a long time the principal<br />
conductor, <strong>of</strong> the Gospel Messenger, then the<br />
leading organ <strong>of</strong> the Episcopal Church in<br />
South Carolina.<br />
<strong>The</strong> <strong>Masonic</strong> career <strong>of</strong> Dr . Dalcho closely<br />
connects him with the history <strong>of</strong> York Masonry<br />
in South Carolina, and with that <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite throughout<br />
the United States .<br />
He was initiated in a York or Atholl Lodge<br />
at the time when the jurisdiction <strong>of</strong> South<br />
Carolina was divided by the existence and the<br />
dissensions <strong>of</strong> two <strong>Grand</strong> Lodges, the one deriving<br />
its authority from the <strong>Grand</strong> Lodge <strong>of</strong><br />
Free and Accepted Masons <strong>of</strong> England, and<br />
the other from the rival Atholl <strong>Grand</strong> Lodge .<br />
His constant desire appears, however, to<br />
have been to unite these discordant elements,<br />
and to uproot the evil spirit <strong>of</strong> <strong>Masonic</strong> rivalry<br />
and contention which at that time prevaileda<br />
wish which was happily gratified, at length,
DALCHO<br />
DAMES 195<br />
by the union <strong>of</strong> the two <strong>Grand</strong> Lodes <strong>of</strong><br />
South Carolina in 1817, a consummation to<br />
which he himself greatly contributed .<br />
In 1801 Dr. Dalcho received the Thirtythird<br />
and ultimate degree, or Sovereign <strong>Grand</strong><br />
Inspector <strong>of</strong> the Ancient and Accepted Scottish<br />
Rite ; and May 31, 1801, he became instrumental<br />
in the establishment at Charleston<br />
<strong>of</strong> the Supreme Council for the Southern Jurisdiction<br />
<strong>of</strong> the United States, <strong>of</strong> which body he<br />
was appointed <strong>Grand</strong> Secretary, and afterward<br />
<strong>Grand</strong> Commander ; which latter position he<br />
occupied until 1823, when he resigned .<br />
September 23, 1801, he delivered an oration<br />
before the Sublime <strong>Grand</strong> Lodge in Charleston.<br />
This and another delivered March 21,<br />
1803, before the same body, accompanied by a<br />
learned historical appendix, were published in<br />
the latter year under the general name <strong>of</strong><br />
Dalcho's Orations . <strong>The</strong> work was soon after<br />
republished in Dublin by the <strong>Grand</strong> Council<br />
<strong>of</strong> Heredom, or Prince Masons <strong>of</strong> that city ;<br />
and McCosh says that there were other editions<br />
issued in Europe, which, however, I have<br />
never seen. <strong>The</strong> oration <strong>of</strong> 1803 and the appendix<br />
furnish the best information that up to<br />
that day, and for many years afterward, was<br />
accessible to the Craft in relation to the history<br />
<strong>of</strong> the Ancient and Accepted Scottish<br />
Rite in this country .<br />
In 1807, at the request <strong>of</strong> the <strong>Grand</strong> Lodge<br />
<strong>of</strong> York Masons <strong>of</strong> South Carolina, he published<br />
an Ahiman Rezon, which was adopted<br />
as the code for the government <strong>of</strong> the Lodges<br />
under the jurisdiction <strong>of</strong> that body . T<br />
work, as was to be expected from the character<br />
<strong>of</strong> the <strong>Grand</strong> Lodge which it represented, was<br />
based on the previous book <strong>of</strong> Laurence Dermott.<br />
In 1808 he was elected Corresponding<br />
<strong>Grand</strong> Secretary <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Ancient<br />
York Masons, and from that time directed<br />
the influences <strong>of</strong> his high position to the<br />
reconciliation <strong>of</strong> the <strong>Masonic</strong> difficulties in<br />
South Carolina .<br />
In 1817 the <strong>Grand</strong> Lodge <strong>of</strong> Free and Accepted<br />
Masons and that <strong>of</strong> Ancient York<br />
Masons <strong>of</strong> South Carolina became united<br />
under the name <strong>of</strong> "the <strong>Grand</strong> Lodge <strong>of</strong> Ancient<br />
Freemasons <strong>of</strong> South Carolina ." Dr.<br />
Dalcho took a very active part in this reunion,<br />
and at the first annual communication he was<br />
elected <strong>Grand</strong> Chaplain . <strong>The</strong> duties <strong>of</strong> this<br />
<strong>of</strong>fice he faithfully performed, and for many<br />
years delivered a public address or sermon on<br />
the Festival <strong>of</strong> St . John the Evangelist .<br />
In 1822 he prepared a second edition <strong>of</strong> the<br />
Ahiman Rezon, which was published the following<br />
year, enriched with many notes . Some<br />
<strong>of</strong> these notes he would have hardly written,<br />
with the enlarged experience <strong>of</strong> the present<br />
day ; but on the whole the second edition was<br />
an improvement on the first . Although retaining<br />
the peculiar title which had been introduced<br />
by Dermott, it ceased in a great<br />
measure to follow the principles <strong>of</strong> the 'Ancient<br />
Masons ."<br />
In 1823 Dalcho became involved in an unpleasant<br />
controversy with some <strong>of</strong> his <strong>Masonic</strong><br />
associates, in consequence <strong>of</strong> difficulties and<br />
dissensions which at that time existed in the<br />
Scottish Rite ; and his feelings were so<br />
wounded by the unmasonic spirit which<br />
seemed to actuate his antagonists and former<br />
friends, that he resigned the <strong>of</strong>fice <strong>of</strong> <strong>Grand</strong><br />
Chaplain, and retired for the remainder <strong>of</strong> his<br />
life from all participation in the active duties<br />
<strong>of</strong> Masonry .<br />
Dalmatic . A robe worn by deacons in<br />
some Christian churches . Originally made <strong>of</strong><br />
linen, as shown by early Christian paintings<br />
on the walls <strong>of</strong> the catacombs at Rome, but<br />
now generally made <strong>of</strong> heavy woolen or silk<br />
material, as the planets worn by the priest .<br />
This article <strong>of</strong> dress has become quite common<br />
in many <strong>of</strong> the degrees <strong>of</strong> various Rites .<br />
Damascus. An ancient and important<br />
city <strong>of</strong> Syria, situated on the road between<br />
Babylon and Jerusalem, and said in <strong>Masonic</strong><br />
tradition to have been one <strong>of</strong> the restingplaces<br />
<strong>of</strong> the Masons who, under the proclamation<br />
<strong>of</strong> Cyrus, returned from the former to<br />
the latter city to rebuild the Temple. An attempt<br />
was made in 1868 to introduce <strong>Freemasonry</strong><br />
into Damascus, and a petition,<br />
signed by fifteen applicants, for a charter for a<br />
Lodge was sent to the <strong>Grand</strong> Lodge <strong>of</strong> England<br />
; but the petition was rejected on the<br />
ground that all the petitioners were members<br />
<strong>of</strong> <strong>Grand</strong> Lodges under other <strong>Grand</strong> Lodge<br />
jurisdictions .<br />
Dambool . <strong>The</strong> vast rock temple <strong>of</strong> the<br />
Buddhists in Ceylon, containing a pr<strong>of</strong>usion <strong>of</strong><br />
carvings, figures <strong>of</strong> Buddha <strong>of</strong> extraordinary<br />
magnitude. Monuments <strong>of</strong> this deity are, in<br />
the common Singhalese term, called Dagoba,<br />
but the more general name is Stupa or Tope.<br />
(See Topes.)<br />
Dame. In the York Roll No. 4 and some<br />
<strong>of</strong> the other old manuscripts, we find the<br />
direction to the Apprentice that he shall not<br />
so act as to bring harm or shame, during<br />
his apprenticeship, "either to his Master or<br />
Dame." It is absurd to suppose that this gives<br />
any color to the theory that in the ancient<br />
<strong>Masonic</strong> gilds women were admitted . <strong>The</strong><br />
word was used in the same sense as it still is in<br />
the public schools <strong>of</strong> England, where the old<br />
lady who keeps the house at which the pupils<br />
board and lodge, is called "the dame .' <strong>The</strong><br />
Compagnons de la Tour in France called her<br />
"h3, mere," or the mother. It must, however,<br />
be acknowledged, that women, under the title<br />
<strong>of</strong> sisters, were admitted as members, and<br />
given the freedom <strong>of</strong> the company, in the old<br />
Livery Companies <strong>of</strong> London-a custom<br />
which Herbert (Hilt. Liv. Comp ., i ., 83) thinks<br />
was borrowed, on the reconstitution <strong>of</strong> the<br />
companies by Edward III., from the religious<br />
gilds . (See this subject discussed under the<br />
title Sisters <strong>of</strong> the Gild.)<br />
Dames <strong>of</strong> Mt. Tabor. An androgynous<br />
<strong>Masonic</strong> society, established about the year<br />
1818, under the auspices <strong>of</strong> the <strong>Grand</strong> Orient<br />
<strong>of</strong> France . Its design was to give charitable<br />
relief to destitute females .<br />
Dames <strong>of</strong> the Order <strong>of</strong> St. John . Religious<br />
ladies who, from its first institution, had
196 DAMOISEL<br />
DARKNESS<br />
been admitted into the Fraternity <strong>of</strong> Knights<br />
Hospitalers <strong>of</strong> St. John <strong>of</strong> Jerusalem . <strong>The</strong><br />
rules for their reception were similar to those<br />
for the Knights, and the pro<strong>of</strong>s <strong>of</strong> noble descent<br />
which were required <strong>of</strong> them were sometimes<br />
more rigid . <strong>The</strong>y had many conventual<br />
establishments in France, Italy, and Spain .<br />
Damoisel. A name given in the times <strong>of</strong><br />
chivalry to a page or candidate for knighthood.<br />
Dan . One <strong>of</strong> the twelve tribes <strong>of</strong> Israel,<br />
whose blue banner charged with an eagle is<br />
borne by the <strong>Grand</strong> Master <strong>of</strong> the First Veil in<br />
a Royal Arch Chapter .<br />
Danger. In all the old Constitutions and<br />
Charges Masons are taught to exercise<br />
brotherly love, and to deal honestly and truly<br />
with each other, whence results the duty incumbent<br />
upon every Mason to warn his<br />
Brother <strong>of</strong> approaching danger. That this<br />
duty may never be neglected, it is impressed<br />
upon every Master Mason by a significant<br />
ceremony.<br />
Daniel. <strong>The</strong> countersign with "Darius"<br />
for Monday in the Thirty-second Degree,<br />
Scottish Rite. A Hebrew prophet, contemporary<br />
<strong>of</strong> Ezekiel, about 600 B .c . Carried<br />
captive to Babylon in the fourth year <strong>of</strong><br />
Jehoiakim, but selected for instruction in all<br />
the learning <strong>of</strong> the Chaldeans by order <strong>of</strong> the<br />
Court . His skill in the interpretation <strong>of</strong><br />
dreams was famed. He became Governor <strong>of</strong><br />
Babylon under Nebuchadnezzar, and the first<br />
ruler <strong>of</strong> the whole Medo-Persian Empire, inferior<br />
only to Darius, the king . Under Cyrus<br />
he had been <strong>Grand</strong> Master <strong>of</strong> the Palace and<br />
Interpreter <strong>of</strong> Visions, as narrated in the<br />
Fifteenth Degree, Scottish Rite . He did not<br />
return with his countrymen to Judea when<br />
granted their liberty . It is a dispute as to<br />
when he died, or where, but the majority<br />
favor Sushan, in Persia, when he was 90 years<br />
<strong>of</strong> age. At the present day a tomb is shown in<br />
this ancient city bearing his name ; in fact,<br />
it is the only standing structure there. Daniel<br />
was noted and famed for his piety, and as well<br />
for his worldly possessions .<br />
Dannebrog. <strong>The</strong> banner <strong>of</strong> Denmark containing<br />
a red cross . It is founded upon the<br />
tradition, which reminds us <strong>of</strong> that <strong>of</strong> Con-<br />
't antine, that Waldemar II., <strong>of</strong> Denmark, in<br />
1219 saw in the heavens a fiery cross, which<br />
betokened his victory over the Esthonians .<br />
Dantzie . In the year 1768, on the 3d <strong>of</strong><br />
October, the burgomaster and magistrates <strong>of</strong><br />
the city <strong>of</strong> Dantzie commenced a persecution<br />
against <strong>Freemasonry</strong>, which Institution they<br />
charged with seeking to undermine the foundations<br />
<strong>of</strong> Christianity, and to establish in its<br />
place the religion <strong>of</strong> nature . Hence, they issued<br />
a decree forbidding every citizen, inhabitant,<br />
and even stranger sojourning in the<br />
city, from any attempt to reestablish the<br />
society <strong>of</strong> Freemasons, which was thenceforth<br />
to be regarded "as forever abolished," under<br />
penalties <strong>of</strong> fine and imprisonment .<br />
Dao . <strong>The</strong> Zend name for light, from Daer,<br />
to shine .<br />
Darakiel. A responsive word in the<br />
Twenty-third Degree <strong>of</strong> the Scottish Rite .<br />
Latin, Directio Dei .<br />
Darius . <strong>The</strong> successor <strong>of</strong> Cyrus on the<br />
throne <strong>of</strong> Persia, Babylon, and Medea. He<br />
pursued the friendly policy <strong>of</strong> his predecessor<br />
in reference to the Jews, and confirmed the<br />
decrees <strong>of</strong> that monarch by a new edict . In<br />
the second year <strong>of</strong> his reign, Haggai and Zechariah,<br />
encouraged by this edict, induced their<br />
countrymen to resume the work <strong>of</strong> restoring<br />
the Temple, which was finished four years<br />
afterward . Darius is referred to in the degrees<br />
<strong>of</strong> Princes <strong>of</strong> Jerusalem, the Sixteenth <strong>of</strong><br />
the Ancient and Accepted Scottish Rite, and<br />
the Companion <strong>of</strong> the Red Cross in the American<br />
Rite .<br />
Darkness. Darkness has, in all the systems<br />
<strong>of</strong> initiation, been deemed a symbol <strong>of</strong><br />
ignorance, and so opposed to light, which is<br />
the symbol <strong>of</strong> knowledge . Hence the rule, that<br />
the eye should not see until the heart has conceived<br />
the true nature <strong>of</strong> those beauties which<br />
constitute the mysteries <strong>of</strong> the Order . In the<br />
Ancient Mysteries, the aspirant was always<br />
shrouded in darkness, as a preparatory step to<br />
the reception <strong>of</strong> the full light <strong>of</strong> knowledge .<br />
<strong>The</strong> time <strong>of</strong> this confinement in darkness and<br />
solitude varied in the different mysteries .<br />
Among the Druids <strong>of</strong> Britain the period was<br />
nine days and nights ; in the Grecian Mysteries<br />
it was three times nine days ; while<br />
among the Persians, according to Porphyry<br />
it was extended to the almost incredible period<br />
<strong>of</strong> fifty days <strong>of</strong> darkness, solitude, and fasting .<br />
Because, according to all the cosmogonies,<br />
darkness existed before light was created,<br />
darkness was originally worshiped as the firstborn,<br />
as the progenitor <strong>of</strong> day and the state <strong>of</strong><br />
existence before creation . <strong>The</strong> apostrophe <strong>of</strong><br />
Young to Night embodies the feelings which<br />
gave origin to this debasing worship <strong>of</strong> darkness<br />
:<br />
" O majestic night!<br />
Nature's great ancestor! day's elder born!<br />
And fated to survive the transient sun!<br />
By mortals and immortals seen with awel"<br />
<strong>Freemasonry</strong> has restored darkness to its<br />
proper place as a state <strong>of</strong> preparation ; the<br />
symbol <strong>of</strong> that antemundane chaos from<br />
whence light issued at the Divine command ;<br />
<strong>of</strong> the state <strong>of</strong> nonentity before birth, and <strong>of</strong><br />
ignorance before the reception <strong>of</strong> knowledge .<br />
Hence, in the Ancient Mysteries, the release<br />
<strong>of</strong> the aspirant from solitude and darkness was<br />
called the act <strong>of</strong> regeneration, and he was said<br />
to be born again, or to be raised from the dead .<br />
And in Masonry, the darkness which envelops<br />
the mind <strong>of</strong> the uninitiated being removed by<br />
the bright effulgence <strong>of</strong> <strong>Masonic</strong> light, Masons<br />
are appropriately called "the sons <strong>of</strong> light ."<br />
In Dr . Oliver's Signs and Symbols there is a<br />
lecture "On the Mysterious Darkness <strong>of</strong> the<br />
Third Degree ." This refers to the ceremony <strong>of</strong><br />
enveloping the room in darkness when that<br />
degree is conferred-a ceremony once always<br />
observed, but now, in this country at least,<br />
frequently but improperly omitted . <strong>The</strong> darkness<br />
here is a symbol <strong>of</strong> death, the lesson
DARMSTADT<br />
DEACON 197<br />
taught in the degree, while the subsequent<br />
renewal <strong>of</strong> light refers to that other and subsequent<br />
lesson <strong>of</strong> eternal life .<br />
Darmstadt, <strong>Grand</strong> Lodge <strong>of</strong>. <strong>The</strong><br />
<strong>Grand</strong> Lodge <strong>of</strong> Darmstadt, in Germany,<br />
under the distinctive appellation <strong>of</strong> the <strong>Grand</strong><br />
Lodge zur Eintracht (<strong>of</strong> Concord), was established<br />
on the 22d <strong>of</strong> March, 1846, by three<br />
Lodges, in consequence <strong>of</strong> a dissension between<br />
them and the Eclectic Union . <strong>The</strong> latter body<br />
had declared that the religion <strong>of</strong> <strong>Freemasonry</strong><br />
was universal, and that Jews could be admitted<br />
into the Order . Against this liberal declaration<br />
a Lodge at Frankfort had protested,<br />
and had been erased from the roll for contumacy<br />
. Two other Lodges, at Mainz and at<br />
Darmstadt, espoused its cause, and united<br />
with it in forming a new <strong>Grand</strong> Lodge for<br />
southern Germany, founded on the dogma<br />
"that Christian principles formed the basis on<br />
which they worked ." It was, in fact, a dispute<br />
between tolerance and intolerance . Nevertheless,<br />
the body was taken under the patronage<br />
<strong>of</strong> the <strong>Grand</strong> Duke <strong>of</strong> Hesse, and was recognized<br />
by most <strong>of</strong> the <strong>Grand</strong> Lodges <strong>of</strong> Germany<br />
. It has eight Lodges under its jurisdiction<br />
.<br />
Dassigny, Fifleld, M .D. A Mason <strong>of</strong><br />
Dublin, Ireland, who published, in 1744, at<br />
Dublin, A Serious and Impartial Enquiry into<br />
the Cause <strong>of</strong> the present Decay <strong>of</strong> <strong>Freemasonry</strong><br />
in the Kingdom <strong>of</strong> Ireland. It contained an<br />
abstract <strong>of</strong> the history <strong>of</strong> <strong>Freemasonry</strong>, and<br />
an allusion to the Royal Arch Degree, on account<br />
<strong>of</strong> which it has been cited by Dermott<br />
in his Ahiman Rezon . <strong>The</strong> work is important<br />
on account <strong>of</strong> its reference to Royal Arch<br />
Masonry, but is very scarce, only three copies<br />
<strong>of</strong> it being known to exist, <strong>of</strong> which one belongs<br />
to the <strong>Grand</strong> Lodge <strong>of</strong> Iowa, and one<br />
to the West Yorkshire <strong>Masonic</strong> Library <strong>of</strong><br />
which a facsimile was published in 1893, while<br />
a third copy was discovered in 1896. <strong>The</strong><br />
writer's name is spelled D'Assigny or Dassigny,<br />
but is given in the latter form on the title-page<br />
<strong>of</strong> the Serious Enquiry . Dr . W. J . Chetwode<br />
Crawley has investigated the history <strong>of</strong> the<br />
D'Assigny family . (Comentaria Hibernica.<br />
Fasc. II .) [E . L . H .]<br />
Dates, <strong>Masonic</strong> . See Calendar .<br />
Dathan . A Reubenite who, with Korah<br />
and Abiram, revolted against Moses and unlawfully<br />
sought the priesthood . In the first<br />
chapter <strong>of</strong> the Book <strong>of</strong> Numbers, where the<br />
whole account is given, it is said that as a punishment<br />
the earth opened and swallowed them<br />
up . <strong>The</strong> incident is referred to in the Order<br />
<strong>of</strong> High Priesthood, an honorary degree <strong>of</strong> the<br />
American Rite, which is conferred upon the<br />
installed High Priests <strong>of</strong> Royal Arch Chapters.<br />
Daughter, Mason's . See Mason's Wife<br />
and Daughter.<br />
Daughter <strong>of</strong> a Mason . <strong>The</strong> daughter <strong>of</strong> a<br />
Mason is entitled to certain peculiar privileges<br />
and claims upon the Fraternity arising<br />
from her relationship to a member <strong>of</strong> the<br />
Craft. <strong>The</strong>re has been some difference <strong>of</strong><br />
opinion as to the time and manner in which the<br />
privileges cease. <strong>Masonic</strong> jurists, however,<br />
very generally incline to the opinion that they<br />
are terminated by marriage . If a Mason's<br />
daughter marries a pr<strong>of</strong>ane, she absolves her<br />
connection with the Fraternity . If she marries<br />
a Mason, she exchanges her relation <strong>of</strong> a<br />
Mason's daughter for that <strong>of</strong> a Mason's wife .<br />
David . David has no place in <strong>Masonic</strong><br />
history, except that which arises from the<br />
fact that he was the father <strong>of</strong> King Solomon,<br />
and his predecessor on the throne <strong>of</strong> Israel .<br />
To him, however, were the Jews indebted for<br />
the design <strong>of</strong> a Temple in Jerusalem, the building<br />
<strong>of</strong> which was a favorite object with him .<br />
For this purpose he purchase Mt. Moriah,<br />
which had been the threshing-floor <strong>of</strong> Ornan<br />
the Jebusite ; but David had been engaged in<br />
so many wars, that it did not seem good to<br />
the Lord that he should be permitted to construct<br />
so sacred an edifice . This duty, therefore,<br />
he left to his son, whom, before dying, he<br />
furnished with plans and with means to accomplish<br />
the task. Though David is a favorite<br />
subject among the Kabbalists and the<br />
Mussulmans, who relate many curious traditions<br />
concerning him, he is not alluded to in<br />
the legends or symbolism <strong>of</strong> Masonry, except<br />
incidentally as the father <strong>of</strong> Solomon .<br />
David, Shield <strong>of</strong>. See Shield <strong>of</strong> David .<br />
Dazard, Michel Frangols. Born at<br />
Chateaudun, in France, May 2, 1781 . He was<br />
a devoted student <strong>of</strong> Masonry, and much occupied<br />
in the investigation <strong>of</strong> the high degrees<br />
<strong>of</strong> all the Rites . He was an opponent <strong>of</strong> the<br />
Supreme Council, against which body he<br />
wrote, in 1812, a brochure <strong>of</strong> forty-eight pages<br />
entitled Extrait des colonnes gravees du Pbre de<br />
Famille, vallee d'Angers . Moss calls it an important<br />
and exhaustive polemic document .<br />
It attempts to expose, supported by documents,<br />
what the author and his party called<br />
the illegal pretensions <strong>of</strong> the Supreme Council,<br />
and the arrogance <strong>of</strong> its claim to exclusive<br />
jurisdiction in France. Dazard was the author<br />
<strong>of</strong> several other interesting discourses on <strong>Masonic</strong><br />
subjects .<br />
Deacon . In every Symbolic Lodge, there<br />
are two <strong>of</strong>ficers who are called the Senior and<br />
Junior Deacons . In America the former is<br />
appointed by the Master and the latter by<br />
the Senior Warden ; in England both are appointed<br />
by the Master . It is to the Deacons<br />
that the introduction <strong>of</strong> visitors should be<br />
properly entrusted . <strong>The</strong>ir duties comprehend,<br />
also, a general surveillance over the security<br />
<strong>of</strong> the Lodge, and they are the proxies <strong>of</strong> the<br />
<strong>of</strong>ficers by whom they are appointed . Hence<br />
their jewel, in allusion to the necessity <strong>of</strong> circumspection<br />
and justice is a square and compasses<br />
. In the center, the Senior Deacon<br />
wears a sun, and the Junior Deacon a moon,<br />
which serve to distinguish their respective<br />
ranks. In the English system, the jewel <strong>of</strong><br />
the Deacons is a dove, in allusion to the dove<br />
sent forth by Noah . In the Rite <strong>of</strong> Mizraim<br />
the Deacons are called acolytes .<br />
<strong>The</strong> <strong>of</strong>fice <strong>of</strong> Deacons in Masonry appears<br />
to have been derived from the usages <strong>of</strong> the<br />
primitive church . In the Greek church, the
198 DEACON'S<br />
DECALOGUE<br />
Deacons were always the rvxwpol, pylori or<br />
doorkeepers, and in the Apostolical Constitutions<br />
the Deacon was ordered to stand at the<br />
men's door, and the Subdeacon at the women's,<br />
to see that none came in or went out during<br />
the oblation .<br />
In the earliest rituals <strong>of</strong> the last century,<br />
there is no mention <strong>of</strong> Deacons, and the<br />
duties <strong>of</strong> those <strong>of</strong>ficers were discharged partly<br />
by the Junior Warden and partly by the<br />
Senior and Junior Entered Apprentices, and<br />
they were not generally adopted in England<br />
until the Union <strong>of</strong> 1813 .<br />
Deacon's Rod . See Rod, Deacon's.<br />
Deaf and Dumb. Deaf mutes, as imperfect<br />
men, come under the provisions <strong>of</strong> the<br />
Old Constitutions, and are disqualified for initiation.<br />
Some years ago, however, a Lodge<br />
in Paris, captivated by the eclat <strong>of</strong> the<br />
proceeding, and unmindful <strong>of</strong> the ancient landmark,<br />
initiated a deaf mute, who was an intelligent<br />
pr<strong>of</strong>essor in the Deaf and Dumb Asylum.<br />
All the instructions were given through<br />
the medium <strong>of</strong> the language <strong>of</strong> the deaf mutes .<br />
It scarcely need be said that this cannot be<br />
recognized as a precedent .<br />
Death . <strong>The</strong> Scandinavians, in their Edda,<br />
describing the residence <strong>of</strong> Death in Hell,<br />
where she was cast by her father, Loke, say<br />
that she there possesses large apartments,<br />
strongly built, and fenced with gates <strong>of</strong> iron .<br />
Her hall is Grief ; her table, Famine ; Hunger,<br />
her knife ; Delay, her servant ; Faintness,<br />
her porch ; Sickness and Pain, her bed ; and<br />
her tent, Cursing and Howling . But the<br />
<strong>Masonic</strong> idea <strong>of</strong> death, like the Christian's, is<br />
accompanied with no gloom, because it is represented<br />
only as a sleep, from whence we<br />
awaken into another life . Among the ancients,<br />
sleep and death were fabled as twins . Old<br />
Gorgias, when dying, said, "Sleep is about to<br />
deliver me up to his brother" ; but the death<br />
sleep <strong>of</strong> the heathen was a sleep from which<br />
there was no awaking. <strong>The</strong> popular belief was<br />
annihilation, and the poets and philosophers<br />
fostered the people's ignorance, by describing<br />
death as the total and irremediable extinction<br />
<strong>of</strong> life . Thus Seneca says-and he was too<br />
philosophic not to have known better-<br />
"that after death there comes nothing" ;<br />
while Virgil, who doubtless had been initiated<br />
into the Mysteries <strong>of</strong> Eleusis, nevertheless calls<br />
death "an iron sleep, an eternal night" : yet<br />
the Ancient Mysteries were based upon the<br />
dogma <strong>of</strong> eternal life, and their initiations<br />
were intended to represent a resurrection .<br />
Masonry, deriving its system <strong>of</strong> symbolic<br />
teachings from these ancient religious associations,<br />
presents death to its neophytes as<br />
the gate or entrance to eternal existence. To<br />
teach the doctrine <strong>of</strong> immortality is the great<br />
object <strong>of</strong> the Third Degree . In its ceremonies<br />
we learn that life here is the time <strong>of</strong> labor, and<br />
that, working at the construction <strong>of</strong> a spiritual<br />
temple, we are worshiping the Great Architect,<br />
for whom we build that temple . But we<br />
learn also that, when that life is ended, it<br />
closes only to open upon a newer and higher<br />
one, where, in a second temple and a purer<br />
Lodge, the Mason will find eternal truth .<br />
Death, therefore, in <strong>Masonic</strong> philosophy, is<br />
the symbol <strong>of</strong> initiation completed, perfected,<br />
and consummated .<br />
Death <strong>of</strong> the Mysteries . Each <strong>of</strong> the<br />
ancient religious Mysteries, those quasi-<strong>Masonic</strong><br />
associations <strong>of</strong> the heathen world was<br />
accompanied by a legend-which was always<br />
<strong>of</strong> a funereal character-representing the<br />
death, by violence, <strong>of</strong> the deity to whom it was<br />
dedicated, and his subsequent resurrection or<br />
restoration to life . Hence, the first part <strong>of</strong> the<br />
ceremonies <strong>of</strong> initiation was solemn and lugubrious<br />
in character, while the latter part<br />
was cheerful and joyous. <strong>The</strong>se ceremonies<br />
and this legend were altogether symbolical,<br />
and the great truths <strong>of</strong> the unity <strong>of</strong> God and<br />
the immortality <strong>of</strong> the soul were by them intended<br />
to be dramatically explained .<br />
This representation <strong>of</strong> death, which finds<br />
its analogue in the Third Degree <strong>of</strong> Masonry,<br />
has been technically called the Death <strong>of</strong> the<br />
Mysteries. It is sometimes more precisely<br />
defined, in reference to any special one <strong>of</strong> the<br />
Mysteries, as "the Cabiric death" or "the<br />
Bacchic death," as indicating the death represented<br />
in the Mysteries <strong>of</strong> the Cabiri or <strong>of</strong><br />
Dionysus.<br />
Debate. Debates in a <strong>Masonic</strong> Lodge<br />
must be conducted according to the fraternal<br />
principles <strong>of</strong> the Institution . In the language<br />
<strong>of</strong> Dr. Oliver, "the strictest courtesy should<br />
be observed during a debate, in a Mason's<br />
Lodge, on questions which elicit a difference<br />
<strong>of</strong> opinion ; and any gross violation <strong>of</strong> decorum<br />
and good order is sure to be met by an admonition<br />
from the chair." It must be always remembered<br />
that the object <strong>of</strong> a <strong>Masonic</strong> discussion<br />
is to elicit truth, and not simply to<br />
secure victory.<br />
When, in a debate, a brother desires to<br />
speak, he rises and addresses the chair . <strong>The</strong><br />
presiding <strong>of</strong>ficer calls him by his name, and<br />
thus recognizes his right to the floor . While he<br />
is speaking, he is not to be interrupted by any<br />
other member, except on a point <strong>of</strong> order. If<br />
called to order by any member, the speaker is<br />
immediately to take his seat until the point is<br />
stated, when the Master will make his decision<br />
without debate . <strong>The</strong> speaker will then rise<br />
and resume his discourse, if not ruled out by<br />
the Master. During the time that he is speaking,<br />
no motion is permissible . Every member<br />
is permitted to speak once on the subject<br />
under discussion ; nor can he speak a second<br />
time, except by permission <strong>of</strong> the Master,<br />
unless there is a more liberal provision in the<br />
by-laws <strong>of</strong> the Lodge. <strong>The</strong>re are to this rule<br />
two exceptions, namely, when a member rises<br />
to explain, and when the mover <strong>of</strong> the resolution<br />
closes the debate by a second speech to<br />
which he is entitled by parliamentary law .<br />
Decalogue. <strong>The</strong> ten commandments <strong>of</strong><br />
the <strong>Masonic</strong> law, as delivered from Mt .<br />
Sinai and recorded in the twentieth chapter<br />
<strong>of</strong> Exodus, are so called . <strong>The</strong>y are not obligar<br />
tory upon a Mason as a Mason, because the<br />
Institution is tolerant and cosmopolite, and<br />
cannot require its members to give their ad-
DECANUS<br />
DEDICATION 199<br />
hesion to any religious dogmas or precepts,<br />
excepting those which express a belief in the<br />
existence <strong>of</strong> God, and the immortality <strong>of</strong> the<br />
soul. No partial law prescribed for a particular<br />
religion can be properly selected for<br />
the government <strong>of</strong> an Institution whose great<br />
characteristic is its universality . (See Moral<br />
Law .)<br />
Decanus. An <strong>of</strong>ficer in the Knights Templar<br />
system <strong>of</strong> Baron Hund, who, in the absence<br />
<strong>of</strong> the <strong>Grand</strong> Master and his Prior, possessed<br />
the right to preside in the Chapter .<br />
Deeius. <strong>The</strong> nom de plume <strong>of</strong> C . L . Reinhold,<br />
a distinguished <strong>Masonic</strong> writer . (See<br />
Reinhold.)<br />
Declaration <strong>of</strong> Candidates . Every candidate<br />
for initiation is required to make,<br />
"upon honor," the following declaration before<br />
an appropriate <strong>of</strong>ficer or committee .<br />
That, unbiased by the improper solicitation <strong>of</strong><br />
friends and uninfluenced by mercenary motives,<br />
he freely and voluntarily <strong>of</strong>fers himself<br />
as a candidate for the Mysteries <strong>of</strong> Masonry ;<br />
that he is prompted to solicit the privileges <strong>of</strong><br />
Masonry by a favorable opinion conceived <strong>of</strong><br />
the Institution and a desire <strong>of</strong> knowledge ;<br />
and that he will cheerfully conform to all the<br />
ancient usages and established customs <strong>of</strong> the<br />
Fraternity . This form is very old . It is to be<br />
found in precisely the same words in the earliest<br />
edition <strong>of</strong> Preston . It is required by the<br />
English Constitution, that the candidate<br />
should subscribe his name to this declaration .<br />
But in America the declaration is made orally,<br />
and usually before the Senior Deacon .<br />
Declaration <strong>of</strong> the Master . Every Master<br />
<strong>of</strong> a Lodge, after his election and before his<br />
installation, is required to give, in the presence<br />
<strong>of</strong> the brethren, his assent to the following<br />
fifteen charges and regulations :<br />
1 . Do you promise to be a good man and<br />
true, and strictly to obey the moral law?<br />
2 . Do you promise to be a peaceable citizen,<br />
and cheerfully to conform to the laws <strong>of</strong> the<br />
country in which you reside? 3 . Do you<br />
promise not to be concerned in plots and conspiracies<br />
against the government <strong>of</strong> the country<br />
in which you live, but patiently to submit<br />
to the decisions <strong>of</strong> the law and the constituted<br />
authorities? 4 . Do you promise to pay proper<br />
respect to the civil magistrates, to work diligently,<br />
live creditably, and act honorably by<br />
all men? 5. Do you promise to hold in veneration<br />
the original rulers and patrons <strong>of</strong> the<br />
Order <strong>of</strong> <strong>Freemasonry</strong>, and their regular successors,<br />
supreme and subordinate, according to<br />
their stations ; and to submit to the awards<br />
and resolutions <strong>of</strong> your brethren in Lodge<br />
convened, in every case consistent with the<br />
constitutions <strong>of</strong> the Order? 6 . Do you promise,<br />
as much as in you lies, to avoid private piques<br />
and quarrels, and to guard against intemperance<br />
and excess? 7 . Do you promise to be<br />
cautious in your behavior, courteous to your<br />
brethren, and faithful to your Lodge? 8 . Do<br />
you promise to respect genuine and true<br />
brethrenr and to discountenance impostors<br />
and all dissenters from the Ancient Landmarks<br />
and Constitutions <strong>of</strong> Masonry? 9. Do you<br />
promise, according to the best <strong>of</strong> your abilities,<br />
to promote the general good <strong>of</strong> society, to<br />
cultivate the social virtues, and to propagate<br />
the knowledge <strong>of</strong> the mystic art, according to<br />
our statutes? 10 . Do you promise to pay<br />
homage to the <strong>Grand</strong> Master for the time<br />
being, and to his <strong>of</strong>ficers when duly installed ;<br />
and strictly to conform to every edict <strong>of</strong> the<br />
<strong>Grand</strong> Lodge or General Assembly <strong>of</strong> Masons<br />
that is not subversive <strong>of</strong> the principles and<br />
groundwork <strong>of</strong> Masonry? 11 . Do you admit<br />
that it is not in the power <strong>of</strong> any man, or body<br />
<strong>of</strong> men,_ to make innovations in the body <strong>of</strong><br />
Masonry? 12 . Do you promise a regular attendance<br />
on the committees and communications<br />
<strong>of</strong> the <strong>Grand</strong> Lodge, on receiving proper<br />
notice, and to pay attention to all the duties<br />
<strong>of</strong> Masonry, on convenient occasions? 13 .<br />
Do you admit that no new Lodge can be<br />
formed without permission <strong>of</strong> the <strong>Grand</strong><br />
Lodge ; and that no countenance ought to be<br />
given to any irregular Lodge, or to any person<br />
clandestinely initiated therein, as being con-<br />
the ancient charges <strong>of</strong> the Order?<br />
tra 14.%o you admit that no person can be regularly<br />
made a Freemason in, or admitted a<br />
member <strong>of</strong>, any regular Lodge, without previous<br />
notice, and due inquiry into his character?<br />
15 . Do you agree that no visitors shall be<br />
received into your Lodge without due examination,<br />
and producing proper vouchers <strong>of</strong><br />
their having been initiated in a regular Lodge?<br />
Declaring Off. "When a brother ceases<br />
to visit and pay his monthly subscription, he<br />
thereby declares himself <strong>of</strong>f the Lodge ."<br />
(Symbolical Dictionary .) In England, the<br />
brother "resigns." Various designations rule<br />
in the United States, the chief one being<br />
"dropped from the roll ." In some States the<br />
brother is punished by "suspension ." If, however,<br />
in certain States, he is clear <strong>of</strong> the books,<br />
upon application he can receive a certificate<br />
to that effect, and be dropped from the roll .<br />
In England he gets a "clearance certificate ."<br />
In Scotland a "demit" is issued by the<br />
Daughter Lodge and countersigned by the<br />
<strong>Grand</strong> Secretary .<br />
Decorations . A Lodge room ought, besides<br />
its necessary furniture, to be ornamented<br />
with decorations which, while they adorn and<br />
beautify it, will not be unsuitable to its sacred<br />
character . On this subject, Dr . Oliver, in his<br />
Book <strong>of</strong> the Lodge (ch. v ., p . 70), makes the following<br />
judicious remarks : "<strong>The</strong> expert Mason<br />
will be convinced that the walls <strong>of</strong> a Lodge<br />
room ought neither to be absolutely naked nor<br />
too much decorated . A chaste disposal <strong>of</strong><br />
symbolical ornaments in the right places, and<br />
according to propriety, relieves the dulness<br />
and vacuity <strong>of</strong> a blank space, and, though but<br />
sparingly used, will produce a striking impression,<br />
and contribute to the general beauty and<br />
solemnity <strong>of</strong> the scene ."<br />
Dedication <strong>of</strong> a Lodge . Among the ancients<br />
every temple, altar, statue, or sacred<br />
place was dedicated to some divinity . <strong>The</strong><br />
Romans, during the Republic, confided this<br />
duty to their consuls, pretors, censors, or<br />
other chief magistrates, and afterward to the
200 DEDICATION<br />
DEDICATION<br />
emperors. According to the Papirian law, the<br />
dedication must have been authorized by a<br />
decree <strong>of</strong> the senate and the people, and the<br />
consent <strong>of</strong> the college <strong>of</strong> augurs . <strong>The</strong> ceremony<br />
consisted in surrounding the temple or<br />
object <strong>of</strong> dedication with garlands <strong>of</strong> flowers,<br />
whilst the vestal virgins poured on the exterior<br />
<strong>of</strong> the temple the lustral water . <strong>The</strong><br />
dedication was completed by a formula <strong>of</strong><br />
words uttered by the Pontiff, and the immolation<br />
<strong>of</strong> a victim, whose entrails . were placed<br />
upon an altar <strong>of</strong> turf . <strong>The</strong> dedication <strong>of</strong> a<br />
temple was always a festival for the people,<br />
and was annually commemorated. While the<br />
Pagans dedicated their temples to different<br />
deities-sometimes to the joint worship <strong>of</strong><br />
several-the monotheistic Jews dedicated<br />
their religious edifices to the one supreme Jehovah<br />
. Thus, David dedicated with solemn<br />
ceremonies the altar which he erected on the<br />
threshing-floor <strong>of</strong> Ornan the Jebusite, after<br />
the cessation <strong>of</strong> the plague which had afflicted<br />
his people ; and Calmet conjectures that he<br />
composed the thirtieth Psalm on this occasion .<br />
<strong>The</strong> Jews extended this ceremony <strong>of</strong> dedication<br />
even to their private houses, and Clarke<br />
tells us, in reference to a passage on this subject<br />
in the Book <strong>of</strong> Deuteronomy, that "it<br />
was a custom in Israel to dedicate a new house<br />
to God with prayer, praise, and thanksgiving ;<br />
and this was done in order to secure the divine<br />
presence and blessing, for no pious or<br />
sensible man could imagine he could dwell<br />
safely in a house that was not under the immediate<br />
protection <strong>of</strong> God ."<br />
According to the learned Selden, there was<br />
a distinction among the Jews between consecration<br />
and dedication for sacred things were<br />
both consecrated and dedicated, while pr<strong>of</strong>ane<br />
things such as private dwelling-houses were<br />
only dedicated. Dedication was, therefore, a<br />
less sacred ceremony than consecration. This<br />
distinction has also been preserved among<br />
Christians, many <strong>of</strong> whom, and, in the early<br />
ages, all, consecrated their churches to the<br />
worship <strong>of</strong> God but dedicated them to, or<br />
placed them under, the especial patronage <strong>of</strong><br />
some particular saint . A similar practise prevails<br />
m the <strong>Masonic</strong> Institution ; and therefore,<br />
while we consecrate our Lodges "to the<br />
honor <strong>of</strong> God's glory," we dedicate them to<br />
the patrons <strong>of</strong> our Order .<br />
Tradition informs us that <strong>Masonic</strong> Lodges<br />
were originally dedicated to King Solomon,<br />
because he was our first Most Excellent <strong>Grand</strong><br />
Master . In the sixteenth century St . John the<br />
Baptist seems to have been considered as the<br />
peculiar patron <strong>of</strong> <strong>Freemasonry</strong> ; but subsequently<br />
this honor was divided between the<br />
two Saints John, the Baptist and the Evangelist<br />
; and modern Lodges, in this country at<br />
least, are universally erected or consecrated to<br />
God, and dedicated to the Holy Saints John .<br />
In the Hemming lectures, adopted in 1813, at<br />
the time <strong>of</strong> the union <strong>of</strong> the two <strong>Grand</strong> Lodges<br />
<strong>of</strong> England, the dedication was changed from<br />
the Saints John to King Solomon, and this<br />
usage now prevails very generally in England<br />
[where Lodges are dedicated to "God and His<br />
Service, also to the memory <strong>of</strong> the Royal Solomon,<br />
under whose auspices many <strong>of</strong> our <strong>Masonic</strong><br />
mysteries had their origin ."-[E . L . H .] ;<br />
but the ancient dedication to the Saints John<br />
has never been abandoned by the American<br />
Lodges .<br />
<strong>The</strong> formula in Webb which dedicates the<br />
Lodge "to the memory <strong>of</strong> the Holy Saint<br />
John," was, undoubtedly, an inadvertence on<br />
the part <strong>of</strong> that lecturer, since in all his oral<br />
teachings he adhered to the more general system,<br />
and described a Lodge in his esoteric<br />
work as being "dedicated to the Holy Saints<br />
John ." This is now the universal practise,<br />
and the language used by Webb becomes contradictory<br />
and absurd when compared with<br />
the fact that the festivals <strong>of</strong> both saints are<br />
equally celebrated by the Order, and that the<br />
27th <strong>of</strong> December is not less a day <strong>of</strong> observance<br />
in the Order than the 24th <strong>of</strong> June .<br />
In one <strong>of</strong> the old lectures <strong>of</strong> the last century,<br />
this dedication to the two Saints John is thus<br />
explained :<br />
"Q . Our Lodges being finished, furnished<br />
and decorated with ornaments, furniture, and<br />
jewels, to whom were they consecrated?<br />
"A . To God.<br />
"Q . Thank you, brother ; and can you tell<br />
me to whom they were first dedicated?<br />
"A . To Noah, who was saved in the ark .<br />
"Q . And by what name were the Masons<br />
then known?<br />
"A . <strong>The</strong>y were called Noachidae, Sages, or<br />
Wise Men .<br />
"Q . To whom were the Lodges dedicated<br />
during the Mosaic dispensation?<br />
"A . To Moses, the chosen <strong>of</strong> God, and Solomon,<br />
the son <strong>of</strong> David, king <strong>of</strong> Israel, who<br />
was an eminent patron <strong>of</strong> the Craft .<br />
"Q . And under what name were the Masons<br />
known during that period?<br />
"A . Under the name <strong>of</strong> Dionysiacs, Geometricians,<br />
or Masters in Israel.<br />
"Q . But as Solomon was a Jew, and died<br />
long before the promulgation <strong>of</strong> Christianity,<br />
to whom were they dedicated under the Christian<br />
dispensation?<br />
"A . From Solomon the patronage <strong>of</strong> Masonry<br />
passed to St. John the Baptist .<br />
"Q . And under what name were they<br />
known after the promulgation <strong>of</strong> Christianity?<br />
"A . Under the name <strong>of</strong> Essenes, Architects,<br />
or Freemasons .<br />
"Q . Why were the Lodges dedicated to St .<br />
John the Baptist?<br />
"A. Because he was the forerunner <strong>of</strong> our<br />
Saviour, and, by preaching repentance and<br />
humiliation, drew the first parallel <strong>of</strong> the<br />
Gospel .<br />
"Q . Had St . John the Baptist any equal?<br />
"A . He had ; St. John the Evangelist .<br />
"Q . Why is he said to be equal to the Baptist?<br />
"A . Because he finished by his learning<br />
what the other began by his zeal, and thus<br />
drew a second line parallel to the former ; ever<br />
since which time Freemasons' Lodges, in all<br />
Christian countries, have been dedicated to
DEDICATION<br />
DEDICATION 201<br />
the one or the other, or both, <strong>of</strong> these worthy<br />
and worshipful men ."<br />
<strong>The</strong>re is another old lecture, adopted into<br />
the Prestonian system, which still further<br />
developed these reasons for the Johannite dedication,<br />
but with slight variations in some <strong>of</strong><br />
the details .<br />
"From the building <strong>of</strong> the first Temple at<br />
Jerusalem to the Babylonish captivity, Freemasons'<br />
Lodges were dedicated to King Solomon<br />
; from thence to the coming <strong>of</strong> the Messiah,<br />
they were dedicated to Zerubbabel, the<br />
builder <strong>of</strong> the second Temple ; and from that<br />
time to the final destruction <strong>of</strong> the Temple by<br />
Titus, in the reign <strong>of</strong> Vespasian, they were<br />
dedicated to St . John the Baptist ; but owing<br />
to the many massacres and disorders which<br />
attended that memorable event, <strong>Freemasonry</strong><br />
sunk very much into decay ; many Lodges<br />
were entirely broken up, and but few could<br />
meet in sufficient numbers to constitute their<br />
legality ; and at a general meeting <strong>of</strong> the<br />
Craft, held in the city <strong>of</strong> Benjamin, it was observed<br />
that the principal reason for the decline<br />
<strong>of</strong> Masonry was the want <strong>of</strong> a <strong>Grand</strong><br />
Master to patronize it . <strong>The</strong>y therefore deputed<br />
seven <strong>of</strong> their most eminent members to<br />
wait upon St . John the Evangelist, who was<br />
at that time Bishop <strong>of</strong> Ephesus, requesting<br />
him to take the <strong>of</strong>fice <strong>of</strong> <strong>Grand</strong> Master . He<br />
returned for answer, that though well stricken<br />
in years (being upwards <strong>of</strong> ninety), yet having<br />
been initiated into Masonry in the early part<br />
<strong>of</strong> his life, he would take upon himself that<br />
<strong>of</strong>fice . He thereby completed by his learning<br />
what the other St . John effected by his zeal,<br />
and thus drew what Freemasons term a `line<br />
parallel' ; ever since which time Freemasons'<br />
Lodges, in all Christian countries, have been<br />
dedicated both to St . John the Baptist and St .<br />
John the Evangelist ."<br />
So runs the tradition, but, as it lacks every<br />
claim to authenticity, a more philosophical<br />
reason may be assigned for this dedication to<br />
the two Saints John.<br />
One <strong>of</strong> the earliest deviations from the pure<br />
religion <strong>of</strong> the Noachidx was distinguished by<br />
the introduction <strong>of</strong> sun worship . <strong>The</strong> sun, in<br />
the Egyptian mysteries, was symbolized by<br />
Osiris, the principal object <strong>of</strong> their rites, whose<br />
name, according to Plutarch and Macrobius,<br />
signified the prince and leader, the soul <strong>of</strong> the<br />
universe and the governor <strong>of</strong> the stars . Macrobius<br />
(Saturn., 1 . i ., c . 18) says that the<br />
Egyptians worshiped the sun as the only<br />
divinity ; and they represented him under<br />
different forms, according to the different<br />
phases, <strong>of</strong> his infancy at the winter solstice in<br />
December, his adolescence at the vernal equinox<br />
in March, his manhood at the summer<br />
solstice in June, and his old age at the autumnal<br />
equinox in September .<br />
Among the Phoenicians, the sun was adored<br />
under the name <strong>of</strong> Adonis, and in Persia,<br />
under that <strong>of</strong> Mithras . In the Grecian mysteries,<br />
the orb <strong>of</strong> day was represented by one <strong>of</strong><br />
the <strong>of</strong>ficers who superintended the ceremony <strong>of</strong><br />
initiation ; and in the Druidical rites his worship<br />
was introduced as the visible representa-<br />
tive <strong>of</strong> the invisible, creative, and preservative<br />
principle <strong>of</strong> nature . In short, wherever<br />
the spurious <strong>Freemasonry</strong> existed, the adoration<br />
<strong>of</strong>, or, at least, a high respect for, the solar<br />
orb constituted a part <strong>of</strong> its system .<br />
In <strong>Freemasonry</strong>, the sun is still retained as<br />
an important symbol . This fact must be familiar<br />
to every Freemason <strong>of</strong> any intelligence .<br />
It occupies, indeed, its appropriate position,<br />
simply as a symbol, but, nevertheless, it constitutes<br />
an essential part <strong>of</strong> the system . "As<br />
an emblem <strong>of</strong> God's power," says Hutchinson<br />
(Sp. <strong>of</strong> Mas ., Lect. IV., p. 86), `his goodness,<br />
omnipresence, and eternity, the Lodge is<br />
adorned with the image <strong>of</strong> the sun, which he<br />
ordained to arise from the east and open the<br />
day ; thereby calling forth the people <strong>of</strong> the<br />
earth to their worship and exercise in the<br />
walks <strong>of</strong> virtue ."<br />
"<strong>The</strong> government <strong>of</strong> a Mason's Lodge,"<br />
says Oliver (Signs and Sym ., p. 204), "is<br />
vested in three superior <strong>of</strong>ficers, who are<br />
seated in the East, West, and South, to re eresent<br />
the rising, setting, and meridian sun .'<br />
<strong>The</strong> sun, obedient to the all-seeing eye, is an<br />
emblem in the ritual <strong>of</strong> the Third Degree, and<br />
the sun displayed within an extended compass<br />
constitutes the jewel <strong>of</strong> the Past Master in the<br />
American system, and that <strong>of</strong> the <strong>Grand</strong><br />
Master in the English .<br />
But it is a needless task to cite authorities<br />
or multiply instances to prove how intimately<br />
the sun, as a symbol, is connected with the<br />
whole system <strong>of</strong> <strong>Freemasonry</strong> .<br />
It is then evident that the sun, either as an<br />
object <strong>of</strong> worship, or <strong>of</strong> symbolization, has<br />
always formed an important part <strong>of</strong> what has<br />
been called the two systems <strong>of</strong> <strong>Freemasonry</strong>,<br />
the Spurious and the Pure .<br />
To the ancient sun worshipers, the movements<br />
<strong>of</strong> the heavenly bodies must have been<br />
something more than mere astronomical phenomena<br />
; they were the actions <strong>of</strong> the deities<br />
whom they adored, and hence were invested<br />
with the solemnity <strong>of</strong> a religious character .<br />
But, above all, the particular periods when<br />
the sun reached his greatest northern and<br />
southern declination, at the winter and summer<br />
solstices, by entering the zodiacal signs <strong>of</strong><br />
Cancer and Capricorn, marked as they would<br />
be by the most evident effects on the seasons,<br />
and on the length <strong>of</strong> the days and nights,<br />
could not have passed unobserved, but, on the<br />
contrary, must have occupied an important<br />
place in their ritual . Now these important<br />
days fall respectively on the 21st <strong>of</strong> June and<br />
the 21st <strong>of</strong> December . Hence, these solstitial<br />
periods were among the principal festivals<br />
observed by the Pagan nations . Du Pauw<br />
(Diss . on Egyp . and Chinese, ii ., 159) remarks<br />
<strong>of</strong> the Egyptians, that "they had a fixed festival<br />
at each new moon ; one at the summer,<br />
and one at the winter solstice, as well as the<br />
vernal and autumnal equinoxes ."<br />
<strong>The</strong> Druids always observed the festivals <strong>of</strong><br />
midsummer and midwinter in June and December.<br />
<strong>The</strong> former for a long time was celebrated<br />
by the Christian descendants <strong>of</strong> the<br />
Druids . "<strong>The</strong> eve <strong>of</strong> St . John the Baptist,"
202 DEDICATION<br />
DEFORMITY<br />
says Chambers (Inf . for the People, No . 89),<br />
"variously called midsummer eve, was formerly<br />
a time <strong>of</strong> high observance amongst the<br />
English, as it still is in Catholic countries .<br />
Bonfires were everywhere lighted round which<br />
the people danced with joyful demonstrations,<br />
occasionally leaping through the flame ."<br />
Higgins (Celt . Druids, p . 165) thus alludes<br />
to the celebration <strong>of</strong> the festival <strong>of</strong> midwinter<br />
in the ancient world :<br />
"<strong>The</strong> festival <strong>of</strong> the 25th <strong>of</strong> December was<br />
celebrated, by the Druids in Britain and Ireland,<br />
with great fires lighted on the tops <strong>of</strong> the<br />
hills . . . . On the 25th <strong>of</strong> December, at the<br />
first moment <strong>of</strong> the day, throughout all the<br />
ancient world, the birthday <strong>of</strong> the god Sol was<br />
celebrated. This was the moment when, after<br />
the supposed winter solstice and the lowest<br />
point <strong>of</strong> his degradation below our hemisphere,<br />
he began to increase and gradually to ascend .<br />
At this moment, in all the ancient religions,<br />
his birthday was kept ; from India to the Ultima<br />
Thule, these ceremonies partook <strong>of</strong> the<br />
same character : everywhere the god was<br />
feigned to be born, and his festival was celebrated<br />
with great rejoicings ."<br />
Our ancestors finding that the Church, according<br />
to its usage <strong>of</strong> purifying Pagan festivals<br />
by Christian application, had appropriated<br />
two days near those solstitial periods to<br />
the memory <strong>of</strong> two eminent saints, incorporated<br />
these festivals by the lapse <strong>of</strong> a few days<br />
into the <strong>Masonic</strong> calendar, and adopted these<br />
worthies as patrons <strong>of</strong> our Order. To this<br />
change, the earlier Christian Masons were the<br />
more persuaded by the peculiar character <strong>of</strong><br />
these saints . St . John the Baptist, by announcing<br />
the approach <strong>of</strong> Christ, and by the<br />
mystic ablution to which he subjected his<br />
proselytes, and which was afterward adopted<br />
in the ceremony <strong>of</strong> initiation into Christianity,<br />
might well be considered as the <strong>Grand</strong> Hierophant<br />
<strong>of</strong> the Church ; while the mysterious<br />
and emblematic nature <strong>of</strong> the Apocalypse assimilated<br />
the mode <strong>of</strong> instruction adopted by<br />
St. John the Evangelist to that practised by<br />
the Fraternity .<br />
We are thus led to the conclusion that the<br />
connection <strong>of</strong> the Saints John with the <strong>Masonic</strong><br />
Institution is rather <strong>of</strong> a symbolic than<br />
<strong>of</strong> an historical character . In dedicating our<br />
Lodges to them, we do not so much declare our<br />
belief that they were eminent members <strong>of</strong> the<br />
Order, as demonstrate our reverence for the<br />
great Architect <strong>of</strong> the Universe in the symbol<br />
<strong>of</strong> His most splendid creation, the great light<br />
<strong>of</strong> day .<br />
In conclusion it may be observed that the<br />
ceremony <strong>of</strong> dedication is merely the enunciation<br />
<strong>of</strong> a form <strong>of</strong> words, and this having been<br />
done, the Lodge is thus, by the consecration<br />
and dedication, set apart as something sacred<br />
to the cultivation <strong>of</strong> the principles <strong>of</strong> Masonry,<br />
under that peculiar system which acknowledges<br />
the two Saints John as its patrons.<br />
Royal Arch Chapters are dedicated to<br />
Zerubbabel, Prince or Governor <strong>of</strong> Judah, and<br />
Commanderies <strong>of</strong> Knights Templar to St .<br />
John the Almoner . Mark Lodges should be<br />
dedicated to Hiram the Builder ; Past Masters'<br />
to the Saints John, and Most Excellent<br />
Masters' to King Solomon .<br />
Dedication <strong>of</strong> the Temple. <strong>The</strong>re are five<br />
dedications <strong>of</strong> the Temple <strong>of</strong> Jerusalem which<br />
are recorded in Jewish history : 1 . <strong>The</strong> dedication<br />
<strong>of</strong> the Solomonic Temple, B .c. 1004 . 2.<br />
<strong>The</strong> dedication in the time <strong>of</strong> Hezekiah when<br />
it was purified from the abominations <strong>of</strong>Ahaz,<br />
B .c . 726 . 3 . <strong>The</strong> dedication <strong>of</strong> Zerubbabel's<br />
Temple, B .c. 513 . 4 . <strong>The</strong> dedication <strong>of</strong> the<br />
Temple when it was purified after Judas Maccabmus<br />
had driven out the Syrians, B .c . 164 .<br />
5 . <strong>The</strong> dedication <strong>of</strong> Herod's Temple, B.c .<br />
22 . <strong>The</strong> fourth <strong>of</strong> these is still celebrated by<br />
the Jews in their "Feast <strong>of</strong> the Dedication . '<br />
<strong>The</strong> first only is connected with the <strong>Masonic</strong><br />
ritual, and is commemorated in the Most<br />
Excellent Master's Degree <strong>of</strong> the American<br />
Rite as the "Celebration <strong>of</strong> the Cape-Stone ."<br />
This dedication was made by King Solomon<br />
in the year <strong>of</strong> the world 3000, and lasted eight<br />
days, commencing in the month <strong>of</strong> Tisri, 15th<br />
day, during the Feast <strong>of</strong> Tabernacles . <strong>The</strong><br />
dedication <strong>of</strong> the Temple is called, in the English<br />
system <strong>of</strong> Lectures, "the third grand <strong>of</strong>fering<br />
which consecrates the floor <strong>of</strong> a Mason's<br />
Lodge ." <strong>The</strong> same Lectures contain a tradition<br />
that on that occasion King Solomon assembled<br />
the nine Deputy <strong>Grand</strong> Masters in<br />
the holy place, from which all natural light<br />
had been carefully excluded, and which only<br />
received the artificial light which emanated<br />
from the east, west, and south, and there made<br />
the necessary arrangements. <strong>The</strong> legend must<br />
be considered as a myth ; but the inimitable<br />
prayer and invocation which were <strong>of</strong>fered up<br />
by King Solomon on the occasion are recorded<br />
in the eighth chapter <strong>of</strong> the 1st Book <strong>of</strong> Kings,<br />
which contains the Scriptural account <strong>of</strong> the<br />
dedication .<br />
Defamation. See Back .<br />
Definition <strong>of</strong> <strong>Freemasonry</strong>. "<strong>The</strong> definitions<br />
<strong>of</strong> <strong>Freemasonry</strong>," says Oliver, in his<br />
Historical Landmarks <strong>of</strong> <strong>Freemasonry</strong>, "have<br />
been numerous ; but they all unite in declaring<br />
it to be a system <strong>of</strong> morality by the practice<br />
<strong>of</strong> which its members may advance their spiritual<br />
interest, and mount by the theological<br />
ladder from the Lodge on earth to the Lodge<br />
in heaven. It is a mistake, however, to suppose<br />
that <strong>Freemasonry</strong> is a system <strong>of</strong> religion .<br />
It is but the handmaiden to religion, although<br />
it largely and effectually illustrates one great<br />
branch <strong>of</strong> it, which is practice ." <strong>The</strong> definition<br />
in the English Lectures is most <strong>of</strong>ten<br />
quoted, which says that "<strong>Freemasonry</strong> is a<br />
peculiar system <strong>of</strong> morality veiled in allegory<br />
and illustrated by symbols ."<br />
But a more comprehensive and exact definition<br />
is, that it is a science which is engaged in<br />
the search after Divine Truth, and which employs<br />
symbolism as its method <strong>of</strong> instruction .<br />
Deformity . <strong>The</strong> old Constitutions declare<br />
that the candidate for Masonry must be<br />
a "perfect youth, having no maim or defect in<br />
his body ." <strong>The</strong> <strong>Masonic</strong> law <strong>of</strong> physical qualifications<br />
is derived from the Mosaic, which<br />
excluded from the priesthood a man having
DEGREES<br />
DEGREES 203<br />
any blemishes or deformities . <strong>The</strong> regulation<br />
in Masonry constitutes one <strong>of</strong> the landmarks,<br />
and is illustrative <strong>of</strong> the symbolism <strong>of</strong> the Institution<br />
. <strong>The</strong> earliest <strong>of</strong> the old Constitutions,<br />
that <strong>of</strong> the Halliwell or Regius MS ., has this<br />
language on the subject :<br />
"To the Craft it were great shame<br />
To make a halt man and a lame,<br />
For an imperfect man <strong>of</strong> such blood<br />
Should do the Craft but little good ."<br />
(Lines 153-6 .)<br />
This question has been fully discussed in<br />
Dr . <strong>Mackey</strong>'s Text Book <strong>of</strong> <strong>Masonic</strong> Jurisprudence,<br />
pp. 96-113 .<br />
Degrees . <strong>The</strong> word degree, in its primitive<br />
meaning, signifies a step . <strong>The</strong> degrees <strong>of</strong> <strong>Freemasonry</strong><br />
are, then, the steps by which the candidate<br />
ascends from a lower to a higher condition<br />
<strong>of</strong> knowledge. It is now the opinion <strong>of</strong> the<br />
best scholars, that the division <strong>of</strong> the <strong>Masonic</strong><br />
system into degrees was the work <strong>of</strong> the revivalists<br />
<strong>of</strong> the beginning <strong>of</strong> the eighteenth<br />
century ; that before that period there was but<br />
one degree, or rather one common platform <strong>of</strong><br />
ritualism ; and that the division into Masters,<br />
Fellows, and Apprentices was simply a division<br />
<strong>of</strong> ranks, there being but one initiation for all .<br />
In 1717 the whole body <strong>of</strong> the Fraternity consisted<br />
only <strong>of</strong> Entered Apprentices, who were<br />
recognized by the thirty-nine Regulations<br />
compiled in 1720, as among the law-givers <strong>of</strong><br />
the Craft, no change in those Regulations<br />
being allowed unless first submitted "even to<br />
the youngest Apprentice ." In the old Charges,<br />
collected by Anderson and approved in 1722,<br />
the degree <strong>of</strong> Fellow-Craft is introduced as<br />
being a necessary qualification for <strong>Grand</strong> Master,<br />
although the word degree is not used. "No<br />
brother can be a . . . <strong>Grand</strong> Master unless<br />
he has been a Fellow Craft before his election ."<br />
And in the Manner <strong>of</strong> constituting a New<br />
Lodge <strong>of</strong> the same date, the Master and<br />
Wardens are taken from "among the Fellow<br />
Crafts," which Dermott explains by saying<br />
that "they were called Fellow Crafts because<br />
the Masons <strong>of</strong> old times never gave any man<br />
the title <strong>of</strong> Master Mason until he had first<br />
passed the chair ." In the thirteenth <strong>of</strong> the<br />
Regulations <strong>of</strong> 1720, approved in 1721, the<br />
orders or degrees <strong>of</strong> Master and Fellow-Craft<br />
are recognized in the following words : "Apprentices<br />
must be admitted Masters and<br />
Fellow Crafts only in the <strong>Grand</strong> Lodge."<br />
Between that period and 1738, the system <strong>of</strong><br />
degrees had been perfected ; for Anderson,<br />
who, m that year, published the second edition<br />
<strong>of</strong> the Book <strong>of</strong> Constitutions, changed the<br />
phraseology <strong>of</strong> the old Charges to suit the altered<br />
condition <strong>of</strong> things, and said, "a Prentice,<br />
when <strong>of</strong> age and expert, may become an<br />
Enter'd Prentice or a Free-Mason <strong>of</strong> the lowest<br />
degree, and upon his due improvements<br />
a Fellow-Craft and a Master-Mason ." (Old<br />
Charge IV., Constitutions, 1738, p . 145 .)<br />
No such words are found in the Charges as<br />
printed in 1723 ; and if at that time the distinction<br />
<strong>of</strong> the three degrees had been as well<br />
defined as in 1738, Anderson would not have<br />
failed to insert the same language in his first<br />
edition . That he did not, leads to the fair presumption<br />
that the ranks <strong>of</strong> Fellow-Craft and<br />
Master were not then absolutely recognized<br />
as distinctive degrees . <strong>The</strong> earliest ritual extant,<br />
which is contained in the <strong>Grand</strong> Mystery,<br />
published in 1725, makes no reference to any<br />
degrees, but gives only what we may suppose<br />
was the common initiation in use about that<br />
time . <strong>The</strong> division <strong>of</strong> the <strong>Masonic</strong> system into<br />
three degrees must have grown up between<br />
1717 and 1730, but in so gradual and imperceptible<br />
a manner that we are unable to fix<br />
the precise date <strong>of</strong> the introduction <strong>of</strong> each<br />
degree . In 1717 there was evidently but one<br />
degree, or rather one form <strong>of</strong> initiation, and one<br />
catechism. Perhaps about 1721 the three<br />
degrees were introduced, but the second and<br />
third were not perfected for many years .<br />
Even as late as 1735 the Entered Apprentice's<br />
Degree contained the most prominent form <strong>of</strong><br />
initiation, and he who was an Apprentice was,<br />
for all practical purposes, a Freemason. It<br />
was not until repeated improvements, by the<br />
adoption <strong>of</strong> new ceremonies and new regulations,<br />
that the degree <strong>of</strong> Master Mason took<br />
the place which it now occupies ; having been<br />
confined at first to those who had passed the<br />
chair .<br />
Degrees, Ancient Craft . See Ancient<br />
Craft Masonry .<br />
Degrees, Androgynous . Degrees that<br />
are conferred on females as well as males.<br />
(See Androgynous Degrees.)<br />
Degrees, Apocalyptic . See Apocalyptic<br />
Degrees.<br />
Degrees, High. See High Degrees.<br />
Degrees, Honorary. See Honorary Degrees.<br />
Degrees, Ineffable . See Ineffable Degrees<br />
.<br />
Degrees <strong>of</strong> Chivalry. <strong>The</strong> religious and<br />
military orders <strong>of</strong> knighthood which existed in<br />
the Middle Ages, such as the Knights Templar<br />
and Knights <strong>of</strong> Malta, which were incorporated<br />
into the <strong>Masonic</strong> system and conferred<br />
as <strong>Masonic</strong> degrees, have been called Degrees<br />
<strong>of</strong> Chivalry. <strong>The</strong>y are Christian in character,<br />
and seek to perpetuate in a symbolic form<br />
the idea on which the original Orders were<br />
founded. <strong>The</strong> Companion <strong>of</strong> the Red Cross,<br />
although conferred, in this country, in a Commandery<br />
<strong>of</strong> Knights Templar, and as prelimnaary<br />
to that degree, is not properly a degree <strong>of</strong><br />
Degrees <strong>of</strong> Knowledge . Fessler was desirous<br />
<strong>of</strong> abolishing all the high degrees, but<br />
being unable to obtain the consent <strong>of</strong> the<br />
Royal York <strong>Grand</strong> Lodge, he composed out<br />
<strong>of</strong> them a new system <strong>of</strong> five degrees which<br />
he called Degrees <strong>of</strong> Knowledge, Erkenntnis-<br />
Stufen, to each <strong>of</strong> which was annexed a form<br />
<strong>of</strong> initiation . "<strong>The</strong> Degrees <strong>of</strong> Knowledge,"<br />
says Findel (Hist ., 496), "consisted <strong>of</strong> a regular<br />
detailed course <strong>of</strong> instruction in each system<br />
<strong>of</strong> the Lodges, whether extinct or in full<br />
activity, and were to end with a complete<br />
critical remodelling <strong>of</strong> the history <strong>of</strong> <strong>Freemasonry</strong>,<br />
and <strong>of</strong> the Fraternity <strong>of</strong> reemasons
204 DEGREES<br />
DEMIT<br />
from the most ancient period down to our own<br />
day." (See Fessler, Rite <strong>of</strong>.)<br />
Degrees, Philosophical. See Philosophic<br />
Degrees .<br />
Degrees, Symbolic . See Symbolic Degrees<br />
.<br />
Deiseil. <strong>The</strong> counterpart <strong>of</strong> Tuathal . Mackenzie,<br />
in the Royal <strong>Masonic</strong> Cycloptedia, says<br />
"Deiseil is used by the Druids as a term for<br />
the circumambulation <strong>of</strong> the sacred cairns .<br />
Derived from deas, south, and tul, a course ;<br />
that is, in a southward direction following the<br />
course <strong>of</strong> the sun. <strong>The</strong> opposite is Tuathal, in a<br />
northward direction, as is observed at the<br />
present day in approaching the grave witl} a<br />
corpse ."<br />
Deism . In an abstract sense, Deism, or<br />
<strong>The</strong>ism is the belief in God, but the word is<br />
general'y used to designate those who, believing<br />
in God, reject a belief in the Scriptures as<br />
a revelation. <strong>The</strong> sect <strong>of</strong> Deists-which, in<br />
the seventeenth and eighteenth centuries, enrolled<br />
among its followers many great intellects,<br />
such as Toland, Collins, Lord Herbert<br />
<strong>of</strong> Cherbury, Hume, Gibbon, and Voltaire-is<br />
said by Findel (Hist ., p . 126) to have "necessarily<br />
exercised an important influence on the<br />
Fraternity <strong>of</strong> Masons" ; and, he adds, that<br />
"we cannot doubt that it contributed essentially<br />
to its final transformation from an operative<br />
to a universal speculative society ."<br />
<strong>The</strong> refutation <strong>of</strong> this remarkable assertion is<br />
best found in the first <strong>of</strong> the Charges adopted<br />
at the revival in 1717, and which was published<br />
in the Constitutions <strong>of</strong> 1723 : "A Mason<br />
is obliged, by his tenure, to obey the moral<br />
law ; and if he rightly understands the art, he<br />
will never be a stupid atheist nor an irreligious<br />
libertine," where the words irreligious libertine<br />
refer to the Freethinkers or Deists <strong>of</strong> that<br />
period . It is evident, then, that the Deists<br />
could have had no influence at that time in<br />
molding the <strong>Masonic</strong> organization . <strong>The</strong>re is<br />
still better evidence to be found in the old<br />
records <strong>of</strong> <strong>Freemasonry</strong> during several preceding<br />
centuries, when the Operative was its<br />
dominant character, and when the dogmas<br />
<strong>of</strong> Christianity were fully recognized, which<br />
must necessarily have been the case, since<br />
<strong>Freemasonry</strong> during that period was under<br />
the patronage <strong>of</strong> the Church . <strong>The</strong>re is, in<br />
fact, no evidence to sustain Findel's theory,<br />
that in the transition stage from the Operative<br />
to the Speculative, when such men as the<br />
deeply religious Ashmole were among its members,<br />
the Deists could have infused any <strong>of</strong><br />
their principles into its organization or exercised<br />
any influence in changing its character .<br />
<strong>Freemasonry</strong>, at that time sectarian, demanded<br />
almost a Christian belief--at all<br />
events, a Christian allegiance-from its disciples<br />
. It is now more tolerant, and Deism<br />
presents no disqualification for initiation .<br />
An atheist would be rejected, but none would<br />
now be refused admission on religious grounds<br />
who subscribed to the dogmas <strong>of</strong> a belief in<br />
God and a resurrection to eternal life .<br />
Deity. See Great Architect <strong>of</strong> the Universe.<br />
Delalande, Charles Florent Jacques.<br />
A French litterateur <strong>of</strong> this century, who<br />
was the author <strong>of</strong> many didactic and poetic<br />
articles on Masonry inserted in the Miroir de<br />
la Veritk, the Annales Magonniques, and other<br />
collections . He was also the author <strong>of</strong> the<br />
Defense et Apologie de la Franche-Magonnerie,<br />
ou Refutation des Accusations dirigees centre<br />
elle d difjerentes Epoques et par divers Autems,<br />
a prize essay before a Lodge in Leghorn, published<br />
in 1814 . He founded the archives <strong>of</strong><br />
the Lodge <strong>of</strong> the Philosophic Rite at Douay,<br />
France.<br />
Delalande, Joseph Jerome Frangols.<br />
One <strong>of</strong> the most distinguished French astronomers<br />
<strong>of</strong> the eighteenth centur . He was<br />
born in 1732 and died in 1807 . He was one <strong>of</strong><br />
the founders <strong>of</strong> the <strong>Grand</strong> Orient <strong>of</strong> France,<br />
and published, in 1774, an able memoir upon<br />
the History <strong>of</strong> <strong>Freemasonry</strong>, which was subsequently<br />
incorporated in the twentieth volume<br />
<strong>of</strong> the Encyclopedie Methodique .<br />
Delaunay, Frangois H . Stanislaus . A<br />
French litterateur and historian, and author<br />
<strong>of</strong> many works on Masonry, the principal <strong>of</strong><br />
which is the Tuileur des trente trois degres de<br />
l'Ecossisme du Rite Ancien et Accepte . This<br />
is a work <strong>of</strong> great erudition, and <strong>of</strong> curious research<br />
in reference to the etymology <strong>of</strong> the<br />
words <strong>of</strong> the Rite . <strong>The</strong>se etymologies, however,<br />
are not always correct ; and, indeed, some<br />
<strong>of</strong> them are quite absurd, betraying a want <strong>of</strong><br />
the proper appreciation <strong>of</strong> the construction <strong>of</strong><br />
Hebrew, from which language all <strong>of</strong> the words<br />
are derived .<br />
Delaware. <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> Delaware<br />
was organized on the 7th <strong>of</strong> June, 1806 .<br />
Its seat is at Wilmington . <strong>The</strong> <strong>Grand</strong> Chapter<br />
was instituted in 1818, but having<br />
suspended labor for many years, a new organization<br />
was established by the General<br />
<strong>Grand</strong> High Priest <strong>of</strong> the United States in<br />
1869 .<br />
Delegates. Past Masters, or others, sent<br />
by a Lodge to represent it in the <strong>Grand</strong> Lodge,<br />
in place <strong>of</strong> the Master and Wardens, if these<br />
are absent, are in some <strong>of</strong> the American jurisdictions<br />
called delegates . <strong>The</strong> word is a<br />
modern one, and without good authority .<br />
Those who represent a Lodge in the <strong>Grand</strong><br />
Lodge, whether the Master and Wardens or<br />
their proxies, are properly representatives .<br />
Delta. A triangle . <strong>The</strong> name <strong>of</strong> a piece<br />
<strong>of</strong> furniture in a Commandery <strong>of</strong> Knights<br />
Templar, which, being <strong>of</strong> a triangular form,<br />
derives its name from the Greek letter A,<br />
delta . It is also the title given, in the French<br />
and Scottish Rites, to the luminous triangle<br />
which encloses the Ineffable name. (See<br />
Triangle .)<br />
Demeter. <strong>The</strong> Greek name <strong>of</strong> Ceres,<br />
which see .<br />
Demit . A Mason is said to demit from<br />
his Lodge when he withdraws his membership<br />
; and a demit is a document granted by<br />
the Lodge which certifies that that demission<br />
has been accepted by the Lodge, and that the<br />
demitting brother is clear <strong>of</strong> the books and in<br />
good standing as a Mason . To demit, which
DENDERAH<br />
DEPUTATION 205<br />
is the act <strong>of</strong> the member, is, then, to resign ;<br />
and to grant a demit, which is the act <strong>of</strong> the<br />
Lodge, is to grant a certificate that the resignation<br />
has been accepted . It is derived from<br />
the French reflective verb se demettre, which,<br />
according to the dictionary <strong>of</strong> the Academy,<br />
means "to withdraw from an <strong>of</strong>fice, to resign<br />
an employment." Thus it gives as an example,<br />
"Il s'est demis de sa charge en faveur<br />
d'un tel," he resigned (demitted) his <strong>of</strong>fice in<br />
favor <strong>of</strong> such a one .<br />
<strong>The</strong> application for a demit is a matter <strong>of</strong><br />
form, and there is no power in the Lodge to<br />
refuse it, if the applicant has paid all his dues<br />
and is free <strong>of</strong> all charges . It is true that a<br />
regulation <strong>of</strong> 1722 says that no number <strong>of</strong><br />
brethren shall withdraw or separate themselves<br />
from the Lodge in which they were<br />
made, without a dispensation ; yet it is not<br />
plain how the law can be enforced, for Masonry<br />
being a voluntary association, there is<br />
no power in any Lge to insist on any<br />
brother continuing a connection with it which<br />
he desires to sever . (See, on this subject,<br />
Dr . <strong>Mackey</strong>'s Text Book <strong>of</strong> <strong>Masonic</strong> Jurisprudence,<br />
book iii., chap. iii ., sect. vi .)<br />
<strong>The</strong> usual object in applying for a demit is<br />
to enable the brother to join some other<br />
Lodge, into which he cannot be admitted<br />
without some evidence that he was in good<br />
standing in his former Lodge . This is in accordance<br />
with an old law found in the Regulations<br />
<strong>of</strong> 1663 in the following words : "No<br />
person hereafter who shall be accepted a Freemason,<br />
shall be admitted into any Lodge or<br />
Assembly until he has brought a certificate <strong>of</strong><br />
the time and place <strong>of</strong> his acceptation from the<br />
Lodge that accepted him, unto the Master <strong>of</strong><br />
that limit or division where such Lodge is<br />
kept ." (See the corrupt word Dimit .)<br />
Denderah . A ruined town <strong>of</strong> Upper<br />
Egypt, <strong>of</strong> great interest in consequence <strong>of</strong> its<br />
astronomical allusions on the ceiling <strong>of</strong> the<br />
main portico supported on twenty-four columns,<br />
which is covered with figures and<br />
hieroglyphics . This is in the principal temple,<br />
which is 220 by 50 feet. <strong>The</strong> numerous<br />
mythological figures are arranged in zodiacal<br />
fashion . Recent archeological travelers doubt<br />
the reference to astronomy, in consequence <strong>of</strong><br />
the absence <strong>of</strong> the Crab . <strong>The</strong> temple dates<br />
from the period <strong>of</strong> Cleopatra and the earlier<br />
Roman emperors, and is one <strong>of</strong> the finest and<br />
best preserved structures <strong>of</strong> the kind in Egypt .<br />
<strong>The</strong> chief deity was Athor, the goddess <strong>of</strong><br />
night, corresponding with the Greek Aphrodite<br />
. (See Zodiac .)<br />
Denmark . <strong>The</strong> first <strong>Masonic</strong> Lodge in<br />
Denmark was opened in Copenhagen, by<br />
Baron G . O . Munnich, on the 11th <strong>of</strong> November,<br />
1743, under a charter, as he claimed,<br />
from the Lodge <strong>of</strong> the Three Globes in Berlin .<br />
In the next year a new Lodge named Zerubbabel<br />
was formed by members who separated<br />
from the former Lodge . Both <strong>of</strong> these bodies,<br />
however, appear to have been imperfect in<br />
their constitution . This imperfection was<br />
subsequently. rectified . <strong>The</strong> first Lodge, having<br />
changed ts name to St . Martin, received<br />
in 1749 a warrant from Lord Byron, who was<br />
then <strong>Grand</strong> Master <strong>of</strong> England . Lord Cranstoun<br />
had previously, in October 1745,<br />
granted a warrant to the second Lodge . In<br />
1749 Lord Byron, <strong>Grand</strong> Master <strong>of</strong> England,<br />
granted a patent to Count Danneskiold<br />
Laurvig as Provincial <strong>Grand</strong> Master <strong>of</strong> Denmark<br />
and Norway . A Lodge had been established<br />
at Copenhagen, by the <strong>Grand</strong> Lodge <strong>of</strong><br />
Scotland, under the name <strong>of</strong> "Le petit<br />
Nombre" ; and in 1753 its Master was elevated<br />
b that body to the rank <strong>of</strong> a Provincial<br />
G<br />
rand Master . In 1792 Prince Charles became<br />
the sole head <strong>of</strong> the Danish Lodges, and<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Denmark may be considered<br />
to have been then established . He<br />
died in 1836, and the Crown Prince, afterward<br />
Christian VIII ., became the Protector<br />
<strong>of</strong> the Danish Lodges, and his son and successor,<br />
Frederick VII ., became <strong>Grand</strong> Master<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Denmark on ascending<br />
the throne in 1848 . He remodeled Danish<br />
Masonry on the Swedish system . Now<br />
King Frederick VIII . is Protector <strong>of</strong> the<br />
Craft, with the Crown Prince as <strong>Grand</strong><br />
Master, and there are three St . Andrew's,<br />
ten St. John's, and fifteen "Instruction"<br />
Lodges under his rule . [E . L . H .]<br />
Deposite. <strong>The</strong> deposite <strong>of</strong> the substitute<br />
ark is celebrated in the degree <strong>of</strong> Select Master,<br />
and is supposed to have taken place in<br />
the last year <strong>of</strong> the building <strong>of</strong> Solomon's<br />
Temple, or 1000 n .c . This is therefore adopted<br />
as the date in Cryptic Masonry .<br />
In the legendary history <strong>of</strong> <strong>Freemasonry</strong> as<br />
preserved in the Cryptic degrees, two deposites<br />
are spoken <strong>of</strong> ; the deposite <strong>of</strong> the substitute<br />
Ark, and the deposite <strong>of</strong> the Word, both being<br />
referred to the same year and being different<br />
parts <strong>of</strong> one transaction. <strong>The</strong>y have, therefore,<br />
sometimes been confounded . <strong>The</strong> deposite<br />
<strong>of</strong> the Ark was made by the three<br />
<strong>Grand</strong> Masters ; that <strong>of</strong> the Word by Hiram<br />
Abif alone.<br />
Deposite, Year <strong>of</strong>. See Anno Depositionis.<br />
Depth <strong>of</strong> the Lodge. This is said to be<br />
from the surface to the center, and is the expression<br />
<strong>of</strong> an idea connected with the symbolism<br />
<strong>of</strong> the form <strong>of</strong> the Lodge as indicating<br />
the universality <strong>of</strong> Masonry. <strong>The</strong> oldest<br />
definition was that the depth extended "to<br />
the centre <strong>of</strong> the earth," which, says Dr .<br />
Oliver, is the greatest extent that can be<br />
imagined . (See Form <strong>of</strong> the Lodge .)<br />
Deputation . <strong>The</strong> authority granted by<br />
the <strong>Grand</strong> Master to a brother to act as<br />
Provincial <strong>Grand</strong> Master was formerly called<br />
a deputation . Thus, in Anderson's Constitutions<br />
(2d edition, 1738, p . 191), it is said,<br />
"Lovel, <strong>Grand</strong> Master, granted a deputation<br />
to Sir Edward Matthews to be Provincial<br />
<strong>Grand</strong> Master <strong>of</strong> Shropshire ." It was also<br />
used in the sense in which dispensation is now<br />
em ployed to denote the <strong>Grand</strong> Master's<br />
authority for opening a Lodge . In German<br />
Masonry, a deputation is a committee <strong>of</strong> one<br />
Lodge appointed to visit and confer with some<br />
other Lodge .
206 DEPUTE<br />
DERWENTWATER<br />
Depute <strong>Grand</strong> Master. Depute is a<br />
Scotticism used in the "Laws and Regulations<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Scotland" to<br />
designate the <strong>of</strong>ficer known in England and<br />
America as Deputy <strong>Grand</strong> Master .<br />
Deputy. In French Masonry, the <strong>of</strong>ficers<br />
who represent a Lodge in the <strong>Grand</strong> Orient<br />
are called its deputies . <strong>The</strong> word is also<br />
used in another sense . When two Lodges<br />
are affiliated, that is, have adopted a compact<br />
<strong>of</strong> union, each appoints a deputy to represent<br />
it at the meetings <strong>of</strong> the other . He is also<br />
called garant d'amitik, and is entitled to a seat<br />
in the East .<br />
Deputy <strong>Grand</strong> Chapter . In the Constitution<br />
adopted in January, 1798, by the<br />
"<strong>Grand</strong> Royal Arch Chapter <strong>of</strong> the Northern<br />
States <strong>of</strong> America," which afterward became<br />
the "General <strong>Grand</strong> Chapter," it was provided<br />
that <strong>Grand</strong> Bodies <strong>of</strong> the system should<br />
be established in the different States, which<br />
should be known as "Deputy <strong>Grand</strong> Royal<br />
Arch Chapters ." But in the succeeding<br />
year, on the adoption <strong>of</strong> a new Constitution,<br />
the title was changed to "State <strong>Grand</strong> Chapters<br />
." Massachusetts, Rhode Island, and<br />
New York are the only States in which Deputy<br />
<strong>Grand</strong> Chapters were organized .<br />
Deputy <strong>Grand</strong> Master. <strong>The</strong> assistant<br />
and, in his absence, the representative <strong>of</strong> the<br />
<strong>Grand</strong> Master. <strong>The</strong> <strong>of</strong>fice originated in the<br />
year 1720, when it was agreed that the <strong>Grand</strong><br />
Master might appoint both his <strong>Grand</strong> Wardens<br />
and a Deputy <strong>Grand</strong> Master . (Constitutions,<br />
1738, p . 111 .) <strong>The</strong> object evidently<br />
was to relieve a nobleman, who was <strong>Grand</strong><br />
Master, from troublesome details <strong>of</strong> <strong>of</strong>fice .<br />
<strong>The</strong> Constitutions give a Deputy <strong>Grand</strong> Master<br />
no other prerogatives than those which he<br />
claims in the <strong>Grand</strong> Master's right . He presides<br />
over the Craft in the absence <strong>of</strong> the<br />
<strong>Grand</strong> Master, and, on the death <strong>of</strong> that <strong>of</strong>ficer,<br />
succeeds to his position until a new election.<br />
In England, and in a few States <strong>of</strong><br />
America, he is appointed by the <strong>Grand</strong> Master<br />
; but the general usage in America is to<br />
elect him.<br />
Deputy Lodge . In Germany, a Deputations-Loge,<br />
or Deputy Lodge, was formed by<br />
certain members <strong>of</strong> a Lodge who lived at a<br />
remote distance from it, and who met under<br />
the name and by the authority <strong>of</strong> the mother<br />
Lodge, through whom alone it was known to<br />
the <strong>Grand</strong> Lodge, or the other Lodges. Such<br />
bodies are not known in England or America,<br />
and are not now so common in Germany as<br />
formerly .<br />
Deputy Master . In England, when a<br />
Prince <strong>of</strong> the Blood Royal is Master <strong>of</strong> a private<br />
Lodge, his functions are performed by an<br />
<strong>of</strong>ficer appointed by him, and called a Deputy<br />
Master, who exercises all the prerogatives and<br />
enjo s all the privileges <strong>of</strong> a regular Master .<br />
In Germany, the Master <strong>of</strong> every Lodge is<br />
assisted by a Deputy Master, who is either<br />
appointed by the Master, or elected by the<br />
members, and who exercises the powers <strong>of</strong> the<br />
Master in the absence <strong>of</strong> that <strong>of</strong>ficer .<br />
Dermott, Laurence . He was at first the<br />
<strong>Grand</strong> Secretary, and afterward the Deputy<br />
<strong>Grand</strong> Master, <strong>of</strong> that body <strong>of</strong> Masons who<br />
in 1751 formed the <strong>Grand</strong> Lodge <strong>of</strong> the<br />
"Ancients" (q . v .), stigmatizing the regular<br />
Masons as "Moderns." In 1756, Dermott<br />
published the Book <strong>of</strong> Constitutions <strong>of</strong> his<br />
<strong>Grand</strong> Lodge, under the title <strong>of</strong> Ahiman<br />
Rezon ; or a help to all that are or would be<br />
Free and Accepted Masons, containing the<br />
quintessence <strong>of</strong> all that has been published on<br />
the subject <strong>of</strong> <strong>Freemasonry</strong> . This work passed<br />
through several editions, the last <strong>of</strong> which<br />
was edited, in 1813, by Thomas Harper, the<br />
Deputy <strong>Grand</strong> Master <strong>of</strong> the Ancient Masons,<br />
under the title <strong>of</strong> <strong>The</strong> Constitutions <strong>of</strong> <strong>Freemasonry</strong>,<br />
or Ahiman Rezon .<br />
Dermott was undoubtedly the moving and<br />
sustaining spirit <strong>of</strong> the great schism which,<br />
from the middle <strong>of</strong> the eighteenth to the beginning<br />
<strong>of</strong> the nineteenth century, divided<br />
the Masons <strong>of</strong> England ; and his character has<br />
not been spared by the adherents <strong>of</strong> the constitutional<br />
<strong>Grand</strong> Lodge . Lawrie (Hilt ., p.<br />
117) says <strong>of</strong> him : "<strong>The</strong> unfairness with which<br />
he has stated the proceedings <strong>of</strong> the moderns<br />
the bitterness with which he treats them, and<br />
the quackery and vainglory with which he displays<br />
his own pretensions to superior knowledge,<br />
deserve to be reprobated by every<br />
class <strong>of</strong> Masons who are anxious for the<br />
purity <strong>of</strong> their Order and the preservation <strong>of</strong><br />
that charity and mildness which ought to<br />
characterize all their proceedings." <strong>The</strong>re<br />
is perhaps much truth in this estimate <strong>of</strong><br />
Dermott's character. As a polemic, he was<br />
sarcastic, bitter, uncompromising, and not altogether<br />
sincere or veracious. But in intellectual<br />
attainments he was inferior to none <strong>of</strong> his<br />
adversaries, and in a philosophical appreciation<br />
<strong>of</strong> the character <strong>of</strong> the <strong>Masonic</strong> institution<br />
he was in advance <strong>of</strong> the spirit <strong>of</strong> his age .<br />
It has <strong>of</strong>ten been asserted that he invented<br />
the Royal Arch Degree by dismembering the<br />
Third Degree, but that this is entirely unfounded<br />
is proved by the fact that he was<br />
exalted to the Royal Arch Degree in 1746,<br />
while the degree was being conferred in<br />
London before 1744. (See Royal Arch Degree .)<br />
[He died in 1791 .-E . L . H .1<br />
Derwentwater. Charles Radcliffe, titular<br />
Earl <strong>of</strong> Derwentwater, which title he assumed<br />
on the death <strong>of</strong> the unmarried son <strong>of</strong> his<br />
brother, James Radcliffe, Earl <strong>of</strong> Derwentwater,<br />
who was executed for rebellion in 1716,<br />
in London, was the first <strong>Grand</strong> Master <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> France, to which <strong>of</strong>fice he was<br />
elected on the organization <strong>of</strong> the <strong>Grand</strong><br />
Lodge in 1725. Charles Radcliffe was arrested<br />
with his brother, Lord Derwentwater,<br />
in 1715, for having taken part in the rebellion<br />
<strong>of</strong> that year to restore the house <strong>of</strong> Stuart to<br />
the throne . Both were convicted <strong>of</strong> treason,<br />
and the Earl suffered death, but his brother<br />
Charles made his escape to France, and thence<br />
to Rome, where he received a trifling pension<br />
from the Pretender . After a residence <strong>of</strong><br />
some years, he went to Paris, where, with<br />
the Chevalier Maskelyne, Mr. Heguetty,<br />
and some other Englishmen, he established a
DESAGULIERS<br />
DESAGULIERS 207<br />
Lodge in the Rue des Boucheries, which was<br />
followed by the organization <strong>of</strong> several others,<br />
and Radcliffe, who had taken the title <strong>of</strong><br />
Earl <strong>of</strong> Derwentwater on the death <strong>of</strong> his<br />
youthful nephew, the son <strong>of</strong> the last Earl, was<br />
elected <strong>Grand</strong> Master . Leaving France for a<br />
time, in 1736 he was succeeded in the <strong>Grand</strong><br />
Mastership by Lord Harnouester. [Such is<br />
the statement usually made, but R . F . Gould,<br />
in his Concise History <strong>of</strong> <strong>Freemasonry</strong>, suggests<br />
that "Harnouester" is a corruption <strong>of</strong> "Darwentwater"<br />
and that the two persons are<br />
identical, the Earl <strong>of</strong> Derwentwater being<br />
really elected G . M . in 1736 .-E . L. H .] Radcliffe<br />
made many visits to England after that<br />
time in unsuccessful pursuit <strong>of</strong> a pardon .<br />
Finally, on the attempt <strong>of</strong> the young Pretender<br />
to excite a rebellion in 1745, he sailed<br />
from France to join him, and the vessel in<br />
which he had embarked having been captured<br />
by an English cruiser, he was carried to<br />
London and decapitated December 8, 1746 .<br />
Desaguliers, John <strong>The</strong>ophilus . Of<br />
those who were engaged in the revival <strong>of</strong><br />
<strong>Freemasonry</strong> in the beginning <strong>of</strong> the eighteenth<br />
century, none performed a more important<br />
part than he to whom may be well<br />
applied the epithet <strong>of</strong> the Father <strong>of</strong> Modern<br />
Speculative Masonry, and to whom, perhaps,<br />
more than any other person, is the present<br />
<strong>Grand</strong> Lodge <strong>of</strong> England indebted for its existence<br />
. A sketch <strong>of</strong> his life, drawn from the<br />
scanty materials to be found in <strong>Masonic</strong><br />
records, and in the brief notices <strong>of</strong> a few <strong>of</strong><br />
his contemporaries, cannot fail to be interesting<br />
to the student <strong>of</strong> <strong>Masonic</strong> history .<br />
<strong>The</strong> Rev. John <strong>The</strong>ophilus Desaguliers,<br />
LL .D., F .R .S ., was born on the 12th <strong>of</strong> March,<br />
1683, at Rochelle, in France . He was the son<br />
<strong>of</strong> a French Protestant clergyman ; and, his<br />
father having removed to England as a refugee<br />
on the revocation <strong>of</strong> the Edict <strong>of</strong> Nantes, he<br />
was educated at Christ Church, Oxford, where<br />
he took lessons <strong>of</strong> the celebrated Keill in experimental<br />
philosophy . In 1712 he received<br />
the degree <strong>of</strong> Master <strong>of</strong> Arts, and in the same<br />
year succeeded . Dr . Keill as a lecturer on experimental<br />
phlosophy at Hert Hall (now<br />
Hertford College) . In the year 1713 he removed<br />
to Westminster, where he continued<br />
his course <strong>of</strong> lectures, being the first one, it is<br />
said who ever lectured upon physical science<br />
in the metropolis. At this time he attracted<br />
the notice and secured the friendship <strong>of</strong> Sir<br />
Isaac Newton. His reputation as a philosopher<br />
obtained for him a fellowship in the<br />
Royal Society . He was also about this time<br />
admitted to clerical orders, and appointed by<br />
the Duke <strong>of</strong> Chandos his chaplain, who also<br />
presented him to the living <strong>of</strong> Whitchurch .<br />
In 1718 he received from the University <strong>of</strong><br />
Oxford the degree <strong>of</strong> Doctor <strong>of</strong> Civil Law, and<br />
was presented by the Earl <strong>of</strong> Sunderland to a<br />
living in Norfolk, which he afterward exchanged<br />
for one in Essex. He maintained,<br />
however, his residence in London, where he<br />
continued to deliver his lectures until his<br />
death in 1744.<br />
His contributions to science consist <strong>of</strong> a<br />
Treatise on the Construction <strong>of</strong> Chimneys,<br />
translated from the French, and published in<br />
1716 ; Lectures <strong>of</strong> Experimental Philosophy, <strong>of</strong><br />
which a second edition was issued in 1719 ; A<br />
Course <strong>of</strong> Experimental Philosophy, in two<br />
volumes, 4to, published in 1734 ; and in 1735<br />
he edited an edition <strong>of</strong> Gregory la Elements <strong>of</strong><br />
Catoptrics and Dioptries . He also translated<br />
from the Latin Gravesandes' Mathematical<br />
Elements <strong>of</strong> Natural Philosophy .<br />
In the clerical pr<strong>of</strong>ession he seems not to<br />
have been an ardent worker, and his theological<br />
labors were confined to the publication<br />
<strong>of</strong> a single sermon on repentance . He<br />
was in fact more distinguished as a scientist<br />
than as a clergyman, and Priestly calls him<br />
"an indefatigable experimental philosopher ."<br />
It is, however, as a Mason that Dr . Desaguliers<br />
will most attract our attention .<br />
But nothing is known as to his connection<br />
with <strong>Freemasonry</strong> until 1719, when, he was<br />
elevated to the throne <strong>of</strong> the <strong>Grand</strong> Lodge,<br />
succeeding George Payne, and being thus the<br />
third <strong>Grand</strong> Master after the revival. He<br />
paid much attention to the interests <strong>of</strong> the<br />
Fraternity, and so elevated the character <strong>of</strong><br />
the Order, that the records <strong>of</strong> the <strong>Grand</strong> Lodge<br />
show that during his administration several<br />
<strong>of</strong> the older brethren who had hitherto neglected<br />
the Craft resumed their visits to the<br />
Lodges, and many noblemen were initiated<br />
into the Institution .<br />
Dr. Desaguliers was peculiarly zealous in<br />
the investigation and collection <strong>of</strong> the old<br />
records <strong>of</strong> the society, and to him we are<br />
principally indebted for the preservation <strong>of</strong><br />
the "Charges <strong>of</strong> a Freemason" and the<br />
preparation <strong>of</strong> the "General Regulations,"<br />
which are found in the first edition <strong>of</strong> the<br />
Constitutions; which, although attributed to<br />
Dr. Anderson, were undoubtedly compiled<br />
under the supervision <strong>of</strong> Desaguliers . Anderson,<br />
we suppose, did the work, while Desaguliers<br />
furnished much <strong>of</strong> the material and<br />
the thought . One <strong>of</strong> the first controversial<br />
works in favor <strong>of</strong> <strong>Freemasonry</strong>, namely, A<br />
Detection <strong>of</strong> Dr . Plots' Account <strong>of</strong> the Freemasons,<br />
was also attributed to his pen ; but he<br />
is said to have repudiated the credit <strong>of</strong> its<br />
authorship, <strong>of</strong> which indeed the paper furnishes<br />
no internal evidence . In 1721 he delivered<br />
before the <strong>Grand</strong> Lodge what the<br />
records call "an eloquent oration about Masons<br />
and Masonry." It does not appear that<br />
it was ever published, at least no copy <strong>of</strong> it is<br />
extant, although Moss puts the title at the<br />
head <strong>of</strong> his Catalogue <strong>of</strong> <strong>Masonic</strong> Orations . It<br />
is, indeed, the first <strong>Masonic</strong> address <strong>of</strong> which<br />
we have any notice, and would be highly interesting,<br />
because it would give us, in all<br />
probability, as Moss remarks, the views <strong>of</strong><br />
the Masons <strong>of</strong> that day in reference to the design<br />
<strong>of</strong> the Institution .<br />
After his retirement from the <strong>of</strong>fice <strong>of</strong><br />
<strong>Grand</strong> Master, in 1720, Desaguliers was three<br />
times appointed Deputy <strong>Grand</strong> Master : in<br />
1723, by the Duke <strong>of</strong> Wharton; in June <strong>of</strong><br />
the same year, by the Earl <strong>of</strong> Dalkeith ; in<br />
1725, by Lord Paisley ; and during this period
208 DESAGULIERS<br />
DES<br />
<strong>of</strong> service he did many things for the benefit<br />
<strong>of</strong> the Craft - among others, initiating that<br />
scheme <strong>of</strong> cfiarity which was subsequently<br />
developed in what is now known in the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England as the Fund <strong>of</strong> Benevolence<br />
.<br />
After this, Dr . Desaguliers passed over to<br />
the Continent, and resided for a few years in<br />
Holland. In 1731 he was at <strong>The</strong> Hague, and<br />
presided as Worshipful Master <strong>of</strong> a Lodge<br />
organized under a special dispensation for the<br />
purpose <strong>of</strong> initiating and passing the Duke <strong>of</strong><br />
Lorraine, who was subsequently <strong>Grand</strong> Duke<br />
<strong>of</strong> Tuscany, and then Emperor <strong>of</strong> Germany .<br />
<strong>The</strong> Duke was, during the same year, made a<br />
Master Mason in England .<br />
On his return to England, Desaguliers was<br />
considered from his position in Masonry, as<br />
the most fitting person to confer the degrees<br />
on the Prince <strong>of</strong> Wales, who was accordingly<br />
entered, passed, and raised in an occasional.<br />
Lodge, held on two occasions at<br />
Kew, over which Dr . Desaguliers presided as<br />
Master .<br />
Dr . Desaguliers was very attentive to his<br />
<strong>Masonic</strong> duties, and punctual in his attendance<br />
on the communications <strong>of</strong> the <strong>Grand</strong><br />
Lodge. His last recorded appearance by<br />
name is on the 8th <strong>of</strong> February, 1742, but a<br />
few years before his death .<br />
Of Desaguliers' <strong>Masonic</strong> and personal character,<br />
Dr . Oliver gives, from tradition, the following<br />
description :<br />
"<strong>The</strong>re were many traits in his character<br />
that redound to his immortal praise . He was<br />
a grave man in private life, almost approaching<br />
to austerity ; but he could relax in the private<br />
recesses <strong>of</strong> a Tyled Lodge, and in company<br />
with brothers and fellows, where the ties<br />
<strong>of</strong> social intercourse are not particularly<br />
stringent . He considered the proceedings <strong>of</strong><br />
the Lodge as strictly confidential ; and being<br />
persuaded that his brothers by initiation<br />
actually occupied the same position as<br />
brothers by blood, he was undiagu~sedly free<br />
and fam iliar in the mutual interchange <strong>of</strong> unrestrained<br />
courtesy. In the Lodge he was<br />
jocose and free-hearted, sang his song, and had<br />
no objection to his share <strong>of</strong> the bottle, although<br />
one <strong>of</strong> the most learned and distin<br />
ished men <strong>of</strong> his day ." (Revelations <strong>of</strong><br />
a quare, p . 10.)<br />
In 1713, Desaguliers had married a daughter<br />
<strong>of</strong> William Pudsey, Esq., by whom he had<br />
two sons-Alexander, who was a clergyman=<br />
and Thomas who went into the army, and<br />
became a co'onel <strong>of</strong> artillery and an equerry<br />
to George III.<br />
<strong>The</strong> latter days <strong>of</strong> Dr . Desaguliers are said<br />
to have been clouded with sorrow and poverty .<br />
De Feller, in the Biographic Universelle, says<br />
that he became insane, dressing sometimes as<br />
a harlequin, and sometimes as a clown, and<br />
that in one <strong>of</strong> these fits <strong>of</strong> insanity he died .<br />
And Cawthorn, in a poem entitled <strong>The</strong> Vanity<br />
<strong>of</strong> Human Enjoyments, intimates, in the following<br />
lines, that Desaguliers was in very<br />
necessitous circumstances at the time <strong>of</strong> his<br />
death :<br />
"How poor, neglected Desaguliers fell!<br />
How he who taught two gracious kings to view<br />
All Boyle ennobled and all Bacon knew,<br />
Died in a cell, without a friend to save,<br />
Without a guinea, and without a grave."<br />
But the accounts <strong>of</strong> the French biographer<br />
and the English poet are most probably both<br />
apocryphal, or, at least, much exaggerated ;<br />
for Nichols, who knew him personally, and has<br />
given a fine portrait <strong>of</strong> him in the ninth<br />
volume <strong>of</strong> his Literary Anecdotes, says that he<br />
died on the 29th <strong>of</strong> February, 1744, at the<br />
Bedford C<strong>of</strong>fee House, and was buried in the<br />
Savoy .<br />
To few Masons <strong>of</strong> the present day, except<br />
to those who have made <strong>Freemasonry</strong> a subject<br />
<strong>of</strong> especial study, is the name <strong>of</strong> Desaguhers<br />
very familiar. But it is well they should<br />
know that to him, perhaps, more than to any<br />
other man, are we indebted for the present<br />
existence <strong>of</strong> <strong>Freemasonry</strong> as a living mstitution,<br />
for it was his learning and social position<br />
that gave a standing to the Institution, which<br />
brought to its support noblemen and men <strong>of</strong><br />
influence, so that the insignificant assemblage<br />
<strong>of</strong> four London Lodges at the Apple-Tree<br />
Tavern has expanded into an association<br />
which now overshadows the entire civilized<br />
world . And the moving spirit <strong>of</strong> all this was<br />
John <strong>The</strong>ophilus Desaguliers .<br />
Desert . <strong>The</strong> outer court <strong>of</strong> a tent in the<br />
Order <strong>of</strong> Ishmael, or <strong>of</strong> Esau and Reconciliation<br />
.<br />
Des Etangs, Nicholas Charles. A <strong>Masonic</strong><br />
reformer, who was born at Allichamps,<br />
in France, on the 7th <strong>of</strong> September, 1766, and<br />
died at Paris on the 6th <strong>of</strong> May, 1847 . He<br />
was initiated, in 1797, into Masonry in the<br />
Lodge 1'Heureuse Rencontre . He subsequently<br />
removed to Paris, where, in 1822 he<br />
became the Master <strong>of</strong> the Lodge <strong>of</strong> Trmosophs,<br />
which position he held for nine years .<br />
Thinking that the ceremonies <strong>of</strong> the <strong>Masonic</strong><br />
system in France did not respond to the digmty<br />
<strong>of</strong> the Institution, but were gradually<br />
being diverted from its original design, he determined<br />
to commence a reform in the recognized<br />
dogmas, legends, and symbols, which he<br />
proposed to present in new forms more in accord<br />
with the manners <strong>of</strong> the present age .<br />
<strong>The</strong>re was, therefore, very little <strong>of</strong> conservation<br />
in the system <strong>of</strong> Des Etangs . It was,<br />
however, adopted for a time by many <strong>of</strong> the<br />
Parisian Lodges, and Des Etangs was loaded<br />
with honors. His Rite embraced five degrees,<br />
viz ., 1, 2, 3, the Symbolic degrees ; 4,<br />
the Rose Croix rectified ; 5, the <strong>Grand</strong> Elect<br />
Knight Kadosh . He gave to his system the<br />
title <strong>of</strong> "Masonry Restored to its True Principles,"<br />
and fully developed it in his work entitled<br />
Veritable Lien des Peuples, which was<br />
first published in 1823 . Des Etangs also published<br />
in 1825 a very able reply to the calumnies<br />
<strong>of</strong> the Abbt Barruel, under the title <strong>of</strong><br />
La Franc-Magonnerie justifee de toute les<br />
calomnies repandues contre elks . In the system<br />
<strong>of</strong> Des Etangs, the Builder <strong>of</strong> the Temple<br />
is supposed to symbolize the Good Genius <strong>of</strong><br />
Humanity destroyed by Ignorance, False-
DESIGN<br />
DEVELOPMENT 209<br />
hood, and Ambition; and hence the Third Degree<br />
is supposed to typify the battle between<br />
liberty and despotism . In the same spirit,<br />
the justness <strong>of</strong> destroying impious kings is<br />
considered the true dogma <strong>of</strong> the Rose Croix .<br />
In fact, the tumults <strong>of</strong> the French Revolution,<br />
in which Des Etangs took no inconsiderable<br />
share, had infected his spirit with a political<br />
temperament, which unfortunately appears<br />
too prominently in many portions <strong>of</strong> his <strong>Masonic</strong><br />
system. Notwithstanding that he incorporated<br />
two <strong>of</strong> the high degrees into his<br />
Rite, Des Etangs considered the three Symbolic<br />
degrees as the only legitimate Masonry,<br />
and says that all other degrees have been instituted<br />
by various associations and among<br />
different peoples on occasions when it was desired<br />
to revenge a death, to reestablish a<br />
prince, or to give success to a sect .<br />
Design <strong>of</strong> <strong>Freemasonry</strong> . It is neither<br />
charity nor almsgiving, nor the cultivation <strong>of</strong><br />
the social sentiment ; for both <strong>of</strong> these are<br />
merely incidental to its organization ; but it<br />
is the search after truth, and that truth is the<br />
unity <strong>of</strong> God and the immortality <strong>of</strong> the soul .<br />
<strong>The</strong> various degrees or grades <strong>of</strong> initiation<br />
represent the various stages through which<br />
the human mind passes, and the many difficulties<br />
which men, individually or collectively,<br />
must encounter in their progress from ignorance<br />
to the acquisition <strong>of</strong> this truth .<br />
Destruction <strong>of</strong> the Temple . <strong>The</strong> Temple<br />
<strong>of</strong> King Solomon was destroyed by<br />
Nebuchadnezzar, King <strong>of</strong> the Chaldees, during<br />
the reign <strong>of</strong> Zedekiah, A .m . 3416, s.c.<br />
588, and just four hundred and sixteen years<br />
after its dedication . Although the city was<br />
destroyed and the Temple burnt, the <strong>Masonic</strong><br />
legends state that the deep foundations <strong>of</strong> the<br />
latter were not affected . Nebuchadnezzar<br />
caused the city <strong>of</strong> Jerusalem to be leveled to<br />
the ground, the royal palace to be burned,<br />
the Temple to be pillaged as well as destroyed,<br />
and the inhabitants to be carried captive to<br />
Babylon. <strong>The</strong>se events are symbolically detailed<br />
in the Royal Arch, and in allusion to<br />
them, the passage <strong>of</strong> the Book <strong>of</strong> Chronicles<br />
which records them is appropriately read<br />
during the ceremonies <strong>of</strong> this part <strong>of</strong> the<br />
degree .<br />
Detached Degrees . Side or honorary<br />
degrees outside <strong>of</strong> the regular succession <strong>of</strong><br />
degrees <strong>of</strong> a Rite, and which, being conferred<br />
without the authority <strong>of</strong> a supreme controlling<br />
body, are said to be to the side <strong>of</strong> or detached<br />
from the regular regime . <strong>The</strong> word detached<br />
is peculiar to the Ancient and Accepted<br />
Scottish Rite. Thus, in the circular <strong>of</strong> the<br />
Southern Supreme Council, October 10, 1802,<br />
is the following : "Besides those degrees which<br />
are in regular succession, most <strong>of</strong> the Inspectors<br />
are in possession <strong>of</strong> a number <strong>of</strong> detached<br />
degrees, given in different parts <strong>of</strong> the world,<br />
and which they generally communicate, free<br />
<strong>of</strong> expense, to those brethren who are high<br />
enough to understand them ."<br />
Deuchar Charters . Warrants, some <strong>of</strong><br />
which are still in existence in Scotland, and<br />
which are used to authorize the working <strong>of</strong><br />
the Knights Templar Degree by Certain Encampments<br />
in that country . <strong>The</strong>y were<br />
designated "Deuchar Charters," on account<br />
<strong>of</strong> Alexander Deuchar, an engraver and<br />
heraldic writer, having been the chief promoter<br />
<strong>of</strong> the <strong>Grand</strong> Conclave and its first<br />
<strong>Grand</strong> Master. To his exertions, also, the<br />
Supreme <strong>Grand</strong> Royal Arch Chapter <strong>of</strong> Scotland<br />
may be said to have owed its origin .<br />
He appears to have become acquainted with<br />
Knights Templarism earl y in the present century<br />
through brethren who had been dubbed<br />
under a warrant emanating from Dublin,<br />
which was held by Fratres serving in the<br />
Shrop shire Militia . This corps was quartered<br />
in Edinburgh in 1798 ; and in all probability<br />
it was through the instrumentality <strong>of</strong><br />
its members that the first <strong>Grand</strong> Assembly <strong>of</strong><br />
Knights Templar was first act up in Edinburgh .<br />
Subsequently, this gave place to the <strong>Grand</strong><br />
Assembly <strong>of</strong> High Knights Templar in Edinburgh,<br />
working under a charter, No . 31, <strong>of</strong><br />
the Early <strong>Grand</strong> Encampment <strong>of</strong> Ireland, <strong>of</strong><br />
which in 1807 Deuchar was <strong>Grand</strong> Master.<br />
<strong>The</strong> Deuchar Charters authorized Encampments<br />
to install "Knights Templar and<br />
Knights <strong>of</strong> St . John <strong>of</strong> Jerusalem "--one condition<br />
on which these warrants were held being<br />
"that no communion or intercourse shall<br />
be maintained with any Chapter or Encampment)<br />
or body assuming that name, holding<br />
meetmgs <strong>of</strong> Knights Templar under a Master<br />
Mason's Charter ." In 1837 the most <strong>of</strong> these<br />
warrants were forfeited, and the Encampments<br />
erased from the roll <strong>of</strong> the <strong>Grand</strong> Conclave,<br />
on account <strong>of</strong> not making the required<br />
returns.<br />
Deus Meumque Jus. God and my right .<br />
<strong>The</strong> motto <strong>of</strong> the Thirty-third Degree <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite, and<br />
hence adopted as that also <strong>of</strong> the Supreme<br />
Council <strong>of</strong> the Rite . It is a Latin translation<br />
<strong>of</strong> the motto <strong>of</strong> the royal arms <strong>of</strong> England,<br />
which is "Dieu et mon droit," and concerning<br />
which we have the following tradition . Richard<br />
Cceur de Leon, besieging Gisors, in Normandy,<br />
in 1198, gave, as a parole, "Dieu et<br />
mon droit," because Philip Augustus King <strong>of</strong><br />
France, had, without right, taken that city,<br />
which then belonged to England . Richard,<br />
having been victorious with that righteous<br />
parole, hence adopted it as his motto ; and<br />
it was afterward marshaled in the arms <strong>of</strong><br />
England .<br />
Development . <strong>The</strong> ancients <strong>of</strong>ten wrote<br />
their books on parchment, which were made<br />
up into a roll, hence called a volume, from<br />
volvere, "to roll up ." Thus, he who read the<br />
book commenced by unrolling it, a custom<br />
still practised by the Jews in reading their<br />
Sacred Law, and it was not until the whole<br />
volume was unrolled' and read that he became<br />
the master <strong>of</strong> its contents . Now, in the<br />
Latin language, to unfold or to unroll was<br />
devolvere, whence we get our English word<br />
to develop . <strong>The</strong> figurative signification thus<br />
elicited from etymology may be well applied<br />
to the idea <strong>of</strong> the development <strong>of</strong> Masonry.<br />
<strong>The</strong> system <strong>of</strong> Speculative Masonry is a vol-
210 DEVICE<br />
DIALECTICS<br />
ume closely folded from unlawful eyes, and<br />
he who would understand its true intent and<br />
meaning must follow the old proverb, and<br />
"commence at the beginning." <strong>The</strong>re is no<br />
royal road <strong>of</strong> arriving at this knowledge . It<br />
can be attained only by laborious research .<br />
<strong>The</strong> student must begin as an Apprentice, by<br />
studying the rudiments that are unfolded on<br />
its first page. <strong>The</strong>n as a Fellow-Craft still<br />
more <strong>of</strong> the precious writing is unrolled, and<br />
he acquires new ideas . As a Master he continues<br />
the operation, and possesses himself <strong>of</strong><br />
additional material for thought . But it is<br />
not until the entire volume lies unrolled before<br />
him, in the highest degree, and the whole<br />
speculative system <strong>of</strong> its philosophy is lying<br />
outspread before him, that he can pretend to<br />
claim a thorough comprehension <strong>of</strong> its plan .<br />
It is then only that he has solved the problem,<br />
and can exclaim, "the end has crowned the<br />
work ." <strong>The</strong> Mason who looks only on the<br />
ornamental covering <strong>of</strong> the roll knows nothing<br />
<strong>of</strong> its contents . Masonry is a scheme <strong>of</strong> development<br />
; and he who has learned nothing<br />
<strong>of</strong> its design, and who is daily adding nothing<br />
to his stock <strong>of</strong> <strong>Masonic</strong> ideas, is simply one<br />
who is not unrolling the parchment . It is a<br />
custom <strong>of</strong> the Jews on their Sabbath, in the<br />
synagogue, that a member should pay for the<br />
privilege <strong>of</strong> unrolling the Sacred Law . So,<br />
too, the Mason, who would uphold the law <strong>of</strong><br />
his Institution, must pay for the privilege,<br />
not in base coin, but in labor and research,<br />
studying its principles, searching out its design,<br />
and imbibing all <strong>of</strong> its symbolism ; and<br />
the payment thus made will purchase a rich<br />
jewel .<br />
Device. A term in heraldry signifying<br />
any emblem used to represent a family, person,<br />
nation, or society, and to distinguish such<br />
from any other . <strong>The</strong> device is usually accompanied<br />
with a suitable motto applied in a<br />
figurative sense, and its essence consists in a<br />
metaphorical similitude between the thing<br />
representing and that represented. Thus, the<br />
device <strong>of</strong> a lion represents the courage <strong>of</strong> the<br />
person bearing it . <strong>The</strong> oak is the device <strong>of</strong><br />
strength ; the palm, <strong>of</strong> victory ; the sword, <strong>of</strong><br />
honor ; and the eagle, <strong>of</strong> sovereign power .<br />
<strong>The</strong> several sections <strong>of</strong> the <strong>Masonic</strong> sodality<br />
are distinguished by appropriate devices.<br />
1 . Ancient Craft Masonry . Besides the arms<br />
<strong>of</strong> Speculative Masonry, which are described<br />
in this work under the appropriate head, the<br />
most common device is a square and compass .<br />
2 . Royal Arch Masonry . <strong>The</strong> device is a<br />
triple tau within a triangle .<br />
3 . Knight Templarism . <strong>The</strong> ancient device,<br />
which was borne on the seals and banners<br />
<strong>of</strong> the primitive Order, was two knights<br />
riding on one horse, in allusion to the vow <strong>of</strong><br />
poverty taken by the founders . <strong>The</strong> modern<br />
device <strong>of</strong> <strong>Masonic</strong> Templarism is a cross pattee .<br />
4 . Scottish Rite Masonry . <strong>The</strong> device is<br />
a double-headed eagle crowned, holding in his<br />
claws a sword .<br />
5 . Royal and Select Masters . <strong>The</strong> device<br />
is a trowel suspended within a triangle, in<br />
which the allusion is to the tetragrammaton<br />
symbolized by the triangle or delta, and the<br />
workmen at the first Temple symbolized by<br />
the trowel .<br />
6 . Rose Croix Masonry . <strong>The</strong> device is a<br />
cross charged with a rose ; at its foot an eagle<br />
and a pelican .<br />
7 . Knight <strong>of</strong> the Sun . This old degree <strong>of</strong><br />
philosophical Masonry has for its device rays<br />
<strong>of</strong> light issuing from a triangle inscribed within<br />
a circle <strong>of</strong> darkness, which "teaches us," says<br />
Oliver, "that when man was enlightened by<br />
the Deity with reason, he became enabled to<br />
penetrate the darkness and obscurity which<br />
ignorance and superstition have spread abroad<br />
to allure men to their destruction ."<br />
Each <strong>of</strong> these devices is accompanied by<br />
a motto which properly forms a part <strong>of</strong> it .<br />
<strong>The</strong>se mottoes will be found under the head <strong>of</strong><br />
Motto .<br />
<strong>The</strong> Italian heralds have paid peculiar attention<br />
to the subject <strong>of</strong> devices, and have<br />
established certain laws for their construction,<br />
which are generally recognized in other countries<br />
. <strong>The</strong>se laws are, 1 . That there be nothing<br />
extravagant or monstrous in the figures .<br />
2. That figures be never joined together which<br />
have no relation or affinity with one another .<br />
3. That the human body should never be used .<br />
4. That the figures should be few in number,<br />
and 5 . That the motto should refer to the<br />
device, and express with it a common idea .<br />
According to P. Bouhours, the figure or emblem<br />
was called the body, and the motto the<br />
soul <strong>of</strong> the device .<br />
Devoir . <strong>The</strong> gilds or separate communities<br />
in the system <strong>of</strong> French compagnonage<br />
are called devoirs. (See Compagnonage .)<br />
Devoir <strong>of</strong> a Knight . <strong>The</strong> original meaning<br />
<strong>of</strong> devoir is duty ; and hence, in the language<br />
<strong>of</strong> chivalry, a knight's devoir comprehended<br />
the performance <strong>of</strong> all those duties to<br />
which he was obligated by the laws <strong>of</strong> knighthood<br />
and the vows taken at his creation .<br />
<strong>The</strong>se were the defense <strong>of</strong> widows and orphans,<br />
the maintenance <strong>of</strong> justice, and the<br />
protection <strong>of</strong> the poor and weak against the<br />
oppressions <strong>of</strong> the strong and great . Thus,<br />
in one <strong>of</strong> Beaumont and Fletcher's plays, the<br />
knight says to the lady :<br />
"Madame, if any service or devoir<br />
Of a poor errant knight may right your wrongs,<br />
Command it ; I am prest to give you succor,<br />
For to that holy end I bear my armor ."<br />
Knight <strong>of</strong> the Burning Pestle . Act II ., Scene 1 .<br />
<strong>The</strong> devoir <strong>of</strong> a Knights Templar was origi<br />
nal ly to protect pilgrims on their visit to the<br />
Holy Land, and to defend the holy places .<br />
<strong>The</strong> devoir <strong>of</strong> a modern Knights Templar is<br />
to defend innocent virgins, destitute widows,<br />
helpless orphans, and the Christian religion .<br />
Devotions . <strong>The</strong> prayers in a Commandery<br />
<strong>of</strong> Knights Templar are technically called the<br />
devotions <strong>of</strong> the knights .<br />
Dialectics . That branch <strong>of</strong> logic which<br />
teaches the rules and modes <strong>of</strong> reasoning . Dialecticke<br />
and dialecticus are used as corruptions<br />
<strong>of</strong> the Latin dialectica in some <strong>of</strong> the old manuscript<br />
Constitutions, instead <strong>of</strong> logic, in the
DIAMOND<br />
DIMIT 211<br />
enumeration <strong>of</strong> the seven liberal arts and sciences<br />
.<br />
Diamond . A precious stone ; in Hebrew,<br />
thr,. It was the third stone in the second row<br />
<strong>of</strong> the high priest's breastplate, according to<br />
the enumeration <strong>of</strong> Aben Ezra, and corresponded<br />
to the tribe <strong>of</strong> Zebulun . But it is<br />
doubtful whether the diamond was known in<br />
the time <strong>of</strong> Moses ; and if it was, its great<br />
value and its insusceptibility to the impression<br />
<strong>of</strong> a graving-tool would have rendered it<br />
totally unfit as a stone in the breastplate. <strong>The</strong><br />
Vulgate more properly gives the jasper .<br />
Dieseal. A term used by the Druids to<br />
designate the circumambulation around the<br />
sacred cairns, and is derived from two words<br />
signifying "on the right <strong>of</strong> the sun," because<br />
the circumambulation was always in imitation<br />
<strong>of</strong> the course <strong>of</strong> the sun, with the right<br />
hand next to the cairn or altar . (See Circumambulation<br />
and Deiseil.)<br />
Dieu et mon Drolt. See Dew Meumque<br />
Jus .<br />
Dieu le Veut . God wills it. <strong>The</strong> war-cry<br />
<strong>of</strong> the old Crusaders, and hence adopted as a<br />
motto in the degrees <strong>of</strong> Templarism .<br />
Dignitaries . <strong>The</strong> Master, the Wardens,<br />
the Orator, and the Secretary in a French<br />
Lodge are called dignitaries . <strong>The</strong> corresponding<br />
<strong>of</strong>ficers in the <strong>Grand</strong> Orient are called<br />
<strong>Grand</strong> Digmtaries. In English and American<br />
<strong>Masonic</strong> language the term is usually restricted<br />
to high <strong>of</strong>ficers <strong>of</strong> the <strong>Grand</strong> Lodge .<br />
Dimit . A modern, American, and wholly<br />
indefensible corruption <strong>of</strong> the technical word<br />
Demit . As the use <strong>of</strong> this corrupt form is benning<br />
to be very prevalent among American<br />
asomc writers, it is proper that we should<br />
inquire which is the correct word, Demit or<br />
Dimit.<br />
For almost a century and a half the <strong>Masonic</strong><br />
world has been content, in its technical language,<br />
to use the word demit. But within a<br />
few years, a few admirers <strong>of</strong> neologisms--men<br />
who are always ready to believe that what is<br />
old cannot be good, and that new fashions are<br />
always the besthave sought to make a<br />
change in the well-established word, and, by<br />
altering the e in the first syllable into an i,<br />
they make another word dimit, which they assert<br />
is the right one . It is simply a question <strong>of</strong><br />
orthography, and must be settled first by reference<br />
to usage, and then to etymology, to<br />
discover which <strong>of</strong> the words sustains, by its<br />
derivation, the true meaning which is intended<br />
to be conveyed .<br />
it is proper, however, to premise that although<br />
in the seventeenth century Sir Thomas<br />
Browne used the word demit as a verb, meaning<br />
"to depress," and Bishop Hall used dimit<br />
as signifying to send away, yet both words are<br />
omitted by all the early lexicographers . Neither<br />
<strong>of</strong> them is to be found in Phillips, in 1706,<br />
nor in Blunt, in 1707, nor in Bailey, in 1732 .<br />
Johnson and Sheridan, <strong>of</strong> a still later date,<br />
have inserted in their dictionaries demit, but<br />
not dimit ; but Walker, Richardson, and<br />
Webster give both words, but only as verbs .<br />
<strong>The</strong> verb to demit or to dimit may be found, but<br />
never the noun a demit or a dimit. As a noun<br />
substantive, this word, however it may be<br />
spelled, is unknown to the general language,<br />
and is strictly a technical expression peculiar<br />
to <strong>Freemasonry</strong> .<br />
As a <strong>Masonic</strong> technicality we must then discuss<br />
it . And, first, as to its meaning .<br />
Dr. Oliver, who omits dimit in his Dictionary<br />
<strong>of</strong> Symbolical Masonry, defines demit thus :<br />
"A Mason is said to demit from the Order<br />
when he withdraws from all connection with<br />
it." It will be seen that he speaks <strong>of</strong> it here<br />
only as a verb, and makes no reference to its<br />
use as a noun.<br />
Macoy, in his Gyclopcrdia, omits demit, but<br />
defines dimit thus : "From the Latin dimitto,<br />
to permit to go . <strong>The</strong> act <strong>of</strong> withdrawing from<br />
membership." To say nothing <strong>of</strong> the incorrectness<br />
<strong>of</strong> this definition to which reference<br />
will hereafter be made, tliere is in it a violation<br />
<strong>of</strong> the principles <strong>of</strong> language which is<br />
worthy <strong>of</strong> note. No rule is better settled than<br />
that which makes the verb and the noun derived<br />
from it have the same relative signification.<br />
Thus, "to discharge" means "to dismiss<br />
», a discharge » means a dismission ,<br />
"to approve" means "to express liking" ;<br />
"an approval" means "an expression <strong>of</strong><br />
mf` "to remit" means "to relax" ; "a remission"<br />
means "a relaxation" so with a<br />
thousand other instances . Row, according<br />
to this rule, if "to demit" means "to permit<br />
to go," then "a dimit" should mean ` a r-<br />
mission to go ." <strong>The</strong> withdrawal is somet g<br />
subsequent and consequent, but it may never<br />
take pace. According to Macoy's definition <strong>of</strong><br />
the verb, the granting <strong>of</strong> "a dimit" does not<br />
necessarily lead to the conclusion that the<br />
Mason who received it has left the Lodge . He<br />
has only been permitted to do so. This is contrary<br />
to the universally accepted definition <strong>of</strong><br />
the word . Accordingly, when he comes to<br />
define the word as a noun, he gives it the true<br />
meaning, which, however, does not agree with<br />
his previous definition as a verb .<br />
In instituting the inquiry which <strong>of</strong> these<br />
two words is the true one, we must first look<br />
to the general usage <strong>of</strong> <strong>Masonic</strong> writers ; for,<br />
after all, the rule <strong>of</strong> Horace holds good, that in<br />
the use <strong>of</strong> words we must be governed by custom<br />
or usage,<br />
-"whose arbitrary sway<br />
Words and the forms <strong>of</strong> language must obey ."<br />
If we shall find that the universal usage <strong>of</strong><br />
<strong>Masonic</strong> writers until a very recent date has<br />
been to employ the form demit, then we are<br />
bound to believe that it is the correct form,<br />
notwithstanding a few writers have very recently<br />
sought to intrude the form dimit upon<br />
us.<br />
Now, how stands the case? <strong>The</strong> first time<br />
that we find the word demit used is in the second<br />
edition <strong>of</strong> Anderson's Constitutions, Anno<br />
1738, p . 153 . <strong>The</strong>re it is said that on the 25th<br />
<strong>of</strong> November, 1723, "it was agreed that if a<br />
Master <strong>of</strong> a particular Lodge is deposed, or<br />
demits, the Senior Warden shall forthwith fill<br />
the Master's Chair ."
212 DIMIT<br />
DIMIT<br />
<strong>The</strong> word continued in use as a technical<br />
word in the Masonry <strong>of</strong> England for many<br />
years . In the editions <strong>of</strong> the Constitutions<br />
published in 1756, p . 311, the passage just<br />
quoted is again recited, and the word demit is<br />
again employed in the fourth edition <strong>of</strong> the<br />
Constitutions published in 1767, p . 345 .<br />
In the second edition <strong>of</strong> Dermott's Ahiman<br />
Rezon, published in 1764 (I have not the first),<br />
p. 52, and in the third edition, published in<br />
1778, p 58, the word demit is employed . Oliver,<br />
it will be seen, uses it in his Dictionary, published<br />
in 1853. But the word seems to have<br />
become obsolete in England, and to, resign is<br />
now constantly used by English <strong>Masonic</strong><br />
writers in the place <strong>of</strong> to demit .<br />
In America, however, the word has been<br />
and continues to be in universal use, and has<br />
always been spelled, until very recently,<br />
demit .<br />
Thus we find it used by Taunehill, Manual,<br />
1845, p. 59 ; Morris, Code <strong>of</strong> <strong>Masonic</strong> Law,<br />
1856, p . 289 ; by Hubbard, in 1851 ; by Chase,<br />
Digest, 1859, p . 104 ; by Mitchell, <strong>Masonic</strong><br />
History, vol . ii ., pp . 556, 592, and by all the<br />
<strong>Grand</strong> Lodges whose proceedings I have examined<br />
up to the year 1560, and probably beyond<br />
that date .<br />
On the contrary, the word dimit is <strong>of</strong> very<br />
recent origin, and has been used only within a<br />
few years . Usage, therefore, both English and<br />
American, is clearly in favor <strong>of</strong> demit, and<br />
dimit must be considered as an interloper, and<br />
ought to be consigned to the tomb <strong>of</strong> the Capulets.<br />
And now we are to, inquire whether this<br />
usage is sustained by the principles <strong>of</strong> etymology.<br />
First, let us obtain a correct definition<br />
<strong>of</strong> the word.<br />
To demit, in <strong>Masonic</strong> language, means simply<br />
to resign . <strong>The</strong> Mason who demits from his<br />
Lodge resigns from it . <strong>The</strong> word is used in the<br />
exact sense, for instance in the Constitution<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Wisconsin, where it is<br />
said : "No brother shall be allowed to demit<br />
from any Lodge unless for the purpose <strong>of</strong> uniting<br />
with some other." That is to say : "No<br />
brother shall be allowed to resign from any<br />
Lodge."<br />
Now what are the respective meanings <strong>of</strong><br />
demit and dimit in ordinary language?<br />
<strong>The</strong>re the words are found to be entirely<br />
different in signification .<br />
To demit is derived first from the Latin demittere<br />
through the French demettre. In Latin<br />
the prefixed particle de has the weight <strong>of</strong> down ;<br />
added to the verb mittere, to send, it signifies<br />
to let down from an elevated position to a<br />
lower . Thus, Cxsar used it in this very sense,<br />
when, in describing the storming <strong>of</strong> Avaricum,<br />
(Bel . Gal ., vii ., 28), he says that the<br />
Roman soldiers did not let themselves down,<br />
that is, descend from the to p <strong>of</strong> the wall to the<br />
level ground . <strong>The</strong> French, looking to this reference<br />
to a descent from a higher to a lower position,<br />
made their verb se demettre, used in a<br />
reflective sense, signify to give up a post,<br />
<strong>of</strong>fice, or occupation that is to say to resign<br />
it. And thence the English use <strong>of</strong> the word is<br />
reducible, which makes to demit signify to resign<br />
. We have another word in our language<br />
also derived from demettre, and in which the<br />
same idea <strong>of</strong> resignation is apparent. It is the<br />
word demise, which was originally used only to<br />
express a royal death. <strong>The</strong> old maxim was<br />
that "the king never dies ." So, instead <strong>of</strong> saying<br />
"the death <strong>of</strong> the king," they said "the<br />
demise <strong>of</strong> the king," thereby meaning his<br />
resignation <strong>of</strong> the crown to his successor .<br />
<strong>The</strong> word is now applied more generally, and<br />
we speak <strong>of</strong> the demise <strong>of</strong> Mr . Pitt, or any<br />
other person.<br />
To dimit is derived from the Latin dimittere .<br />
<strong>The</strong> prefixed particle di or dis has the effect <strong>of</strong><br />
<strong>of</strong>f from, and hence dimittere means to send<br />
away . Thus, Terence uses it to express the<br />
meaning <strong>of</strong> dismissing or sending away an<br />
army .<br />
Both words are now obsolete in the English<br />
language . <strong>The</strong>y were formerly used, but in the<br />
different senses already indicated .<br />
Thus, Hollinshed employs demit to signify<br />
a surrender, yielding up, or resignation <strong>of</strong> a<br />
franchise .<br />
Bishop Hall uses dimit to signify a sending<br />
away <strong>of</strong> a servant by his master .<br />
Demit, as a noun, is not known in good English<br />
; the correlative nouns <strong>of</strong> the verbs to<br />
demit and to dimit are demission and dimission.<br />
"A demit" is altogether a <strong>Masonic</strong><br />
technicality, and is, moreover, an Americanism<br />
<strong>of</strong> very recent usage .<br />
It is then evident that to demit is the proper<br />
word, and that to use to dimit is to speak and<br />
write incorrectly . When a Mason "demits<br />
from a Lodge," we mean that he "resigns from<br />
a Lodge," because to demit means to resign .<br />
But what does anyone mean when he says<br />
that a Mason "dimits from a Lodge"? To<br />
dimit means, as we have seen, to send away,<br />
therefore "he dimits from the Lodge" is<br />
equivalent to saying "he sends away from the<br />
Lodge," which <strong>of</strong> course is not only bad English,-but<br />
sheer nonsense. If dimit is to be used<br />
at all, as it is an active, transitive verb, it must<br />
be used only in that forth, and we must either<br />
say that "a Lodge dimits a Mason " or that<br />
"a Mason is dimitted by his Lod<br />
I think that I have discovered the way in<br />
which this blunder first arose . Robert Morris,<br />
in his Code <strong>of</strong> <strong>Masonic</strong> Law, p . 289, has the following<br />
passage :<br />
"A 'demit,' technically considered, is the<br />
act <strong>of</strong> withdrawing, and applies to the Lodge<br />
and not to the individual . A Mason cannot<br />
demit, in the strict sense, but the Lodge may<br />
demit (dismiss) him."<br />
It is astonishing how the author <strong>of</strong> this<br />
passage could have crowded into so brief a<br />
space so many violations <strong>of</strong> grammar, law, and<br />
common sense. First, to demit means to withdraw,<br />
and then this withdrawal is made the<br />
act <strong>of</strong> the Lodge and not <strong>of</strong> the individual, as<br />
if the Lodge withdrew the member instead <strong>of</strong><br />
the member withdrawing himself . And immediately<br />
afterward, seeing the absurdity <strong>of</strong><br />
this doctrine, and to make the demission the<br />
act <strong>of</strong> the Lodge, he changes the signification
DIOCESAN<br />
DIONYSIAN 213<br />
<strong>of</strong> the word, and makes to demit mean to dismiss.<br />
Certainly it is impossible to discuss the<br />
law <strong>of</strong> <strong>Masonic</strong> demission when such contrary<br />
meanings are given to the word in one and the<br />
same paragraph .<br />
But certain wiseacres, belonging probably<br />
to that class who believe that there is always<br />
improvement in change, seizing upon this<br />
latter definition <strong>of</strong> Morris, that to demit meant<br />
to dismiss, and seeing that this was a meaning<br />
which the word never had, and, from its<br />
derivation from demittere, never could have,<br />
changed the word from demit to dimit, which<br />
really does have the meaning <strong>of</strong> sending away<br />
or dismissing . But as the <strong>Masonic</strong> act <strong>of</strong> demission<br />
does not mean a dismissal from the<br />
Lodge, because that would be an expulsion,<br />
but simply a resignation, the word dimit<br />
cannot properly be applied to the act .<br />
A Mason demits from the Lodge ; he resigns<br />
. He takes out his demit (a strictly technical<br />
expression and altogether confined to<br />
this country) ; he asks for and receives an acceptance<br />
<strong>of</strong> his resignation.<br />
Diocesan . <strong>The</strong> Fifth Degree <strong>of</strong> Ba.hrdt's<br />
German Union .<br />
Dionysian Architects . <strong>The</strong> priests <strong>of</strong><br />
Bacchus, or, as the Greeks called him, Dionysus,<br />
having devoted themselves to architectural<br />
pursuits, established about 1000<br />
years before the Christian era a society or fraternity<br />
<strong>of</strong> builders in Asia Minor, which is<br />
styled by the ancient writers the Fraternity<br />
<strong>of</strong> Dionysian Architects, and to this society was<br />
exclusively confined the privilege <strong>of</strong> erecting<br />
temples and other public buildings .<br />
<strong>The</strong> members <strong>of</strong> the Fraternity <strong>of</strong> Dionysian<br />
Architects were linked together by the<br />
secret ties <strong>of</strong> the Dionysian mysteries, into<br />
which they had all been initiated . Thus constituted,<br />
the Fraternity was distinguished by<br />
many peculiarities that strikingly assimilate<br />
it to our Order . In the exercise <strong>of</strong> charity, the<br />
"more opulent were sacredly bound to provide<br />
for the exigencies <strong>of</strong> the poorer brethren ."<br />
For the facilities <strong>of</strong> labor and government,<br />
they were divided into communities called<br />
auvoudal, each <strong>of</strong> which was governed by a<br />
Master and Wardens . <strong>The</strong>y held a general<br />
assembly or grand festival once a year, which<br />
was solemnized with great pomp and splendor .<br />
<strong>The</strong>y employed in their ceremonial observances<br />
many <strong>of</strong> the implements which are<br />
still to be found among Freemasons, and<br />
used, like them, a universal language, by<br />
which one brother could distinguish another<br />
in the dark as well as in the light, and which<br />
served to unite the members scattered over<br />
India, Persia, and Syria, into one common<br />
brotherhood . <strong>The</strong> existence <strong>of</strong> this order in<br />
Tyre, at the time <strong>of</strong> the building <strong>of</strong> the Temple,<br />
is universally admitted ; and Hiram, the widow's<br />
son, to whom Solomon entrusted the<br />
superintendence <strong>of</strong> the workmen, as an inhabitant<br />
<strong>of</strong> Tyre, and as a skilful architect<br />
and cunning and curious workman, was, very<br />
probably, one <strong>of</strong> its members . Hence, we may<br />
legitimately suppose that the Dionysians were<br />
sent by Hiram, King <strong>of</strong> Tyre, to assist King<br />
Solomon in the construction <strong>of</strong> the house he<br />
was about to dedicate to Jehovah, and that<br />
they communicated to their Jewish fellowlaborers<br />
a knowledge <strong>of</strong> the advantages <strong>of</strong><br />
their Fraternity, and invited them to a participation<br />
in its mysteries and privileges . In<br />
this union, however, the apocryphal legend <strong>of</strong><br />
the Dionysians would naturally give way to<br />
the true legend <strong>of</strong> the Masons, which was unhappily<br />
furnished by a melancholy incident<br />
that occurred at the time . <strong>The</strong> latter part <strong>of</strong><br />
this statement is, it is admitted, a mere speculation,<br />
but one that has met the approval <strong>of</strong><br />
Lawrie, Oliver, and our best writers ; and<br />
although this connection between the Dionysian<br />
Architects and the builders <strong>of</strong> King Solomon<br />
may not be supported by documentary<br />
evidence, the traditionary theory is at least<br />
plausible, and <strong>of</strong>fers nothing which is either<br />
absurd or impossible. If accepted, it supplies<br />
the necessary link which connects the Pagan<br />
with the Jewish mysteries .<br />
<strong>The</strong> history <strong>of</strong> this association subsequent<br />
to the Solomonic era has been detailed by<br />
<strong>Masonic</strong> writers, who have derived their information<br />
sometimes from conjectural and<br />
sometimes from historical authority . About<br />
300 years B .c ., they were incorporated by the<br />
kings <strong>of</strong> Pergamos at Teos, which was assigned<br />
to them as a settlement, and where<br />
they continued for centuries as an exclusive<br />
society engaged in the erection <strong>of</strong> works <strong>of</strong><br />
art and the celebration <strong>of</strong> their mysteries .<br />
Notwithstanding the edict <strong>of</strong> the Emperor<br />
<strong>The</strong>odosius which abolished all mystical associations,<br />
they are said to have continued their<br />
existence down to the time <strong>of</strong> the Crusades,<br />
and during the constant communication which<br />
was kept up between the two continents<br />
passed over from Asia to Europe, where they<br />
became known as the "Traveling Freemasons"<br />
<strong>of</strong> the Middle Ages, into whose<br />
future history they thus became merged .<br />
Dionysian Mysteries . <strong>The</strong>se mysteries<br />
were celebrated throughout Greece and Asia<br />
Minor, but principally at Athens, where the<br />
years were numbered by them . <strong>The</strong>y were instituted<br />
in honor <strong>of</strong> Bacchus, or, as the Greeks<br />
called him, Dionysus, and were introduced<br />
into Greece from Egypt . In these mysteries,<br />
the murder <strong>of</strong> Dionysus by the Titans was<br />
commemorated in which legend he is evidently<br />
identified with the Egyptian Osiris, who<br />
was slain byhis brotherTyphon . <strong>The</strong> aspirant,<br />
in the ceremonies through which he passed,<br />
represented the murder <strong>of</strong> the god and his<br />
restoration to life, which, says the Baron de<br />
Sacy (Notes on Sainte-Croix, ii ., 86), were the<br />
subject <strong>of</strong> allegorical explanations altogether<br />
analogous to those which were given to the<br />
rape <strong>of</strong> Proserpine and the murder <strong>of</strong> Osiris .<br />
<strong>The</strong> commencement <strong>of</strong> the mysteries was<br />
signalized by the consecration <strong>of</strong> an e gg , in<br />
allusion to the mundane egg from which all<br />
things were supposed to have sprung. . <strong>The</strong><br />
candidate having been first purified by water,<br />
and crowned with a myrtle branch, was introduced<br />
into the vestibule, and there clothed<br />
in the sacred habiliments . He was then de-
214 DIONYSUS<br />
DISCALCEATION<br />
livered to the conductor, who, after the mystic<br />
warning, ENLls, EKCfs, gave, $'ii Xo[, " Depart<br />
hence, all ye pr<strong>of</strong>ane! " exhorted the candidate<br />
to exert all his fortitude and courage in the<br />
dangers and trials through which he was<br />
about to pass . He was then led through a<br />
series <strong>of</strong> dark caverns, mart <strong>of</strong> the ceremonies<br />
which Stobieus calls 'a rude and fearful<br />
march through night and darkness." During<br />
this passage he was terrified by the howling<br />
<strong>of</strong> wild beasts, and other fearful noises ; artificial<br />
thunder reverberated through the subterranean<br />
apartments, and transient flashes <strong>of</strong><br />
lightning revealed monstrous apparitions to<br />
his sight. In this state <strong>of</strong> darkness and terror<br />
he was kept for three days and nights, after<br />
which he commenced the aphanism or mystical<br />
death <strong>of</strong> Bacchus . He was now placed on<br />
the pastor or couch, that is, he was confined<br />
in a solitary cell, where he could reflect seriously<br />
on the nature <strong>of</strong> the undertaking in<br />
which he was engaged . During this time, he<br />
was alarmed with the sudden crash <strong>of</strong> waters,<br />
which was intended to represent the deluge .<br />
Typhon, searching for Osiris, or Dionysus, for<br />
they are here identical, discovered the ark in<br />
which he had been secreted, and, tearing it<br />
violently asunder, scattered the limbs <strong>of</strong> his<br />
victim upon the waters . <strong>The</strong> aspirant now<br />
heard the lamentations which were instituted<br />
for the death <strong>of</strong> the god. <strong>The</strong>n commenced the<br />
search <strong>of</strong> Rhea for the remains <strong>of</strong> Dionysus .<br />
<strong>The</strong> apartments were filled with shrieks and<br />
groans ; the initiated mingled with their howlings<br />
<strong>of</strong> despair the frantic dances <strong>of</strong> the Corybantes<br />
; everything was a scene <strong>of</strong> distraction,<br />
until, at a signal from the hierophant, the<br />
whole drama changed-the mourning was<br />
turned to joy ; the mangled body was found ;<br />
and the aspirant was released from his confinement,theshouts<strong>of</strong><br />
ESpiilcaµev, EoyXafpwµev,<br />
"We have found it ; let us rejoice together ."<br />
<strong>The</strong> candidate was now made to descend into<br />
the infernal regions, where he beheld the torments<br />
<strong>of</strong> the wicked and the rewards <strong>of</strong> the<br />
virtuous . It was now that he received the<br />
lecture explanatory <strong>of</strong> the Rites, and was<br />
invested with the tokens which served the initiated<br />
as a means <strong>of</strong> recognition. He then underwent<br />
a lustration, after which he was introduced<br />
into the holy place, where he received<br />
the name <strong>of</strong> epopt, and was fully instructed in<br />
the doctrine <strong>of</strong> the mysteries, which consisted<br />
in a belief in the existence <strong>of</strong> one God and a<br />
future state <strong>of</strong> rewards and punishments .<br />
<strong>The</strong>se doctrines were inculcated by a variety<br />
<strong>of</strong> significant symbols . After the performance<br />
<strong>of</strong> these ceremonies, the aspirant was dismissed,<br />
and the Rites concluded with the pronunciation<br />
<strong>of</strong> the mystic words, Konx Ompax .<br />
Sainte-Croix (Myst. du Pag., ii ., 90), says that<br />
the murder <strong>of</strong> Dionysus by the Titans was<br />
only an allegory <strong>of</strong> the physical revolutions <strong>of</strong><br />
the world ; but these were in part, in the ancient<br />
initiations, significant <strong>of</strong> the changes <strong>of</strong><br />
life and death and resurrection .<br />
Dionysus. <strong>The</strong> Greek name <strong>of</strong> Bacchus .<br />
(See Dionysian Mysteries .)<br />
Diploma. Literally means something<br />
folded . From the Greek, ScrAAw. <strong>The</strong> word<br />
is applied in Masonry to the certificates<br />
granted by Lodges, Chapters and Commanderies<br />
to their members, whic i should always<br />
be written on parchment. <strong>The</strong> more usual<br />
word, however, is Certificate, which see . In<br />
the Scottish Rite they are called Patents .<br />
Director <strong>of</strong> Ceremonies, <strong>Grand</strong> . An<br />
<strong>of</strong>ficer in the <strong>Grand</strong> Lodge <strong>of</strong> England, who<br />
has the arrangement and direction <strong>of</strong> all processions<br />
and ceremonies <strong>of</strong> the <strong>Grand</strong> Lodge<br />
and the care <strong>of</strong> the regalia, clothing, insignia,<br />
and jewels belonging to the <strong>Grand</strong> Lodge .<br />
His jewel is two rods in saltire, tied by a ribbon.<br />
Directory . In German Lodges, the Master<br />
and other <strong>of</strong>ficers constitute a council <strong>of</strong><br />
management, under the name <strong>of</strong> Directorium<br />
or Directory .<br />
Directory, Roman Helvetic . <strong>The</strong> name<br />
assumed in 1739 by the Supreme <strong>Masonic</strong> authority<br />
at Lausanne, in Switzerland . (See<br />
Switzerland .)<br />
Discalceation, Rite <strong>of</strong> . <strong>The</strong> ceremony <strong>of</strong><br />
taking <strong>of</strong>f the shoes, as a token <strong>of</strong> respect,<br />
whenever we are on or about to approach holy<br />
ground . It is referred to in Exodus iii . 5,<br />
where the angel <strong>of</strong> the Lord, at the burning<br />
bush, exclaims to Moses : "Draw not nigh<br />
hither ; put <strong>of</strong>f thy shoes from <strong>of</strong>f thy feet, for<br />
the place whereon thou standest is holy<br />
ground." It is again mentioned in Joshua v .<br />
15, in the following words : "And the captain<br />
<strong>of</strong> the Lord's host said unto Joshua, Loose thy<br />
shoe from <strong>of</strong>f thy foot ; for the place whereon<br />
thou standest is holy." And lastly, it is alluded<br />
to in the injunction given in Ecclesiastes<br />
v . 1 : "Keep thy foot when thou goest<br />
to the house <strong>of</strong> God ."<br />
<strong>The</strong> Rite, in fact, always was, and still is,<br />
used among the Jews and other Oriental nations<br />
when entering their temples and other<br />
sacred edifices . It does not seem to have been<br />
derived from the command given to Moses ;<br />
but rather to have existed as a religious custom<br />
from time immemorial, and to have been<br />
borrowed, as Mede supposes, by the Gentiles,<br />
through tradition, from the patriarchs .<br />
<strong>The</strong> direction <strong>of</strong> Pythagoras to his disciples<br />
was in these words : AxenrAwos Bde ical<br />
apLoabvec-that is, "Offer sacrifice and worship<br />
with thy shoes <strong>of</strong>f ."<br />
Justin Martyr says that those who came to<br />
worship in the sanctuaries and temples <strong>of</strong> the<br />
Gentiles were commanded by their priests to<br />
put <strong>of</strong>f their shoes .<br />
Drusius, in his Notes on the Book <strong>of</strong> Joshua,<br />
says that among most <strong>of</strong> the Eastern nations<br />
it was a pious duty to tread the pavement <strong>of</strong><br />
the temple with unshod feet .<br />
Maimonides, the great expounder <strong>of</strong> the<br />
Jewish law, asserts (Beth Habbechirah, c .<br />
vii .) that "it was not lawful for a man to<br />
come into the mountain <strong>of</strong> God's house with<br />
his shoes on his feet, or with his staff, or in his<br />
working garments, or with dust on his feet ."<br />
Rabbi Solomon, commenting on the command<br />
in Leviticus xix . 30, "Ye shall reverence<br />
my sanctuary," makes the same remark in
DISCIPLINA<br />
DISCIPLINE 215<br />
relation to this custom . On this subject, Oliver<br />
(Hist . Landm ., ii ., 471) observes : "Now<br />
the act <strong>of</strong> going with naked feet was always<br />
considered a token <strong>of</strong> humility and reverence,<br />
and the priests, in the temple worship, always<br />
<strong>of</strong>ficiated with feet uncovered, although it was<br />
frequently injurious to their health ."<br />
Mede quotes Zago Zaba, an Ethiopian<br />
bishop, who was ambassador from David,<br />
King <strong>of</strong> Abyssinia, to John III ., <strong>of</strong> Portugal, as<br />
saying "We are not permitted to enter the<br />
church except barefooted ."<br />
<strong>The</strong> Mohammedans, when about to perform<br />
their devotions, always leave their slippers at<br />
the door <strong>of</strong> the mosque . <strong>The</strong> Druids practised<br />
the same custom whenever they celebrated<br />
their sacred rites ; and the ancient Peruvians<br />
are said always to have left their shoes at the<br />
porch when they entered the magnificent temple<br />
consecrated to the worship <strong>of</strong> the sun .<br />
Adam Clarke (Comm. on Exod .) thinks that<br />
the custom <strong>of</strong> worshiping the Deity barefooted,<br />
was so general among all nations <strong>of</strong><br />
antiquity, that he assigns it as one <strong>of</strong> his thirteen<br />
pro<strong>of</strong>s that the whole human race have<br />
been derived from one family .<br />
Finally, Bishop Patrick, speaking <strong>of</strong> the origin<br />
<strong>of</strong> this Rite, says, in his Commentaries :<br />
"Moses did not give the first beginning to this<br />
Rite, but it was derived from the patriarchs<br />
before him, and transmitted to future times<br />
from that ancient, general tradition ; for we<br />
find no command in the law <strong>of</strong> Moses for the<br />
priests performing the service <strong>of</strong> the temple<br />
without shoes, but it is certain they did so<br />
from immemorial custom ; and so do the Mohammedans<br />
and other nations at this day ."<br />
Discipiina Arcani . See Discipline <strong>of</strong> the<br />
Secret .<br />
Discipline . This word is used by Masons,<br />
in its ecclesiastical sense, to signify the execution<br />
<strong>of</strong> the laws by which a Lge is governed<br />
and the infliction <strong>of</strong> the penalties enjoined<br />
against <strong>of</strong>fenders who are its members,<br />
or, not being members, live within its jurisdiction.<br />
To discipline a Mason is to subject<br />
him to punishment . (See Jurisdiction and<br />
Punishments .)<br />
Discipline <strong>of</strong> the Secret . <strong>The</strong>re existed<br />
in the earlier ages <strong>of</strong> the Christian church a<br />
mystic and secret worship, from which a portion<br />
<strong>of</strong> the congregation was peremptorily excluded,<br />
and whose privacy was guarded, with<br />
the utmost care, from the obtrusive eyes <strong>of</strong> all<br />
who had not been duly initiated into the sacred<br />
rites that qualified them to be present .<br />
This custom <strong>of</strong> communicating only to a<br />
portion <strong>of</strong> the Christian community the more<br />
abstruse doctrines and more sacred ceremonies<br />
<strong>of</strong> the church, is known among ecclesiastical<br />
writers by the name <strong>of</strong> "DISCIPLINA<br />
ARCANI," or "<strong>The</strong> Discipline <strong>of</strong> the Secret ."<br />
Converts were permitted to attain a knowledge<br />
<strong>of</strong> all the doctrines, and participate in the<br />
sacraments <strong>of</strong> the church, only after a long and<br />
experimental probation . <strong>The</strong> young Christian,<br />
like the disciple <strong>of</strong> Pythagoras, was made<br />
to pass through a searching ordeal <strong>of</strong> time and<br />
patience, by which his capacity, his fidelity,<br />
and his other qualifications were strictlytested .<br />
For this purpose, different ranks were instituted<br />
in the congregation . <strong>The</strong> lowest <strong>of</strong><br />
these were the Catechumens . <strong>The</strong>se were occupied<br />
in a study <strong>of</strong> the elementary principles<br />
<strong>of</strong> the Christian religion . <strong>The</strong>ir connection<br />
with the church was not consummated by<br />
baptism, to which rite they were not admitted,<br />
even as spectators, it being the symbol <strong>of</strong> a<br />
higher degree ; but their initiation was accompanied<br />
with solemn ceremonies, consisting <strong>of</strong><br />
prayer, signing with the cross, and the imposition<br />
<strong>of</strong> hands by the priest . <strong>The</strong> next degree<br />
was that <strong>of</strong> the Competentes, or seekers .<br />
When a Catechumen had exhibited satisfactory<br />
evidences <strong>of</strong> his pr<strong>of</strong>iciency in religious<br />
knowledge, he petitioned the Bishop for the<br />
Sacrament <strong>of</strong> baptism . His name was then<br />
registered in the books <strong>of</strong> the church. After<br />
this registration, the candidate underwent the<br />
various ceremonies appropriate to the degree<br />
upon which he was about to enter . He was<br />
examined by the bishop as to his attainments<br />
in Christianity, and, if approved, was exorcised<br />
for twenty days, during which time he<br />
was subjected to rigorous fasts, and, having<br />
made confession, the necessary penance was<br />
prescribed . He was then, for the first time, instructed<br />
in the words <strong>of</strong> the Apostles' creed, a<br />
symbol <strong>of</strong> which the Catechumens were entirely<br />
ignorant .<br />
Another ceremony peculiar to the Competentes<br />
was that <strong>of</strong> going about with their<br />
faces veiled . St . Augustine explains the ceremony<br />
by Saying that the Competentes went<br />
veiled in public as an image <strong>of</strong> the slavery <strong>of</strong><br />
Adam after his expulsion from Paradise, and<br />
that, after baptism, the veils were taken away<br />
as an emblem <strong>of</strong> the liberty <strong>of</strong> the spiritual<br />
life which was obtained by the sacrament <strong>of</strong><br />
regeneration . Some other significant ceremonies,<br />
but <strong>of</strong> a less important character,<br />
were used, and the Competent, having passed<br />
through them all, was at length admitted to<br />
the highest degree .<br />
<strong>The</strong> Fideles, or Faithful, constituted the<br />
Third Degree or order . Baptism was the ceremony<br />
by which the Competentes, after an examination<br />
into their pr<strong>of</strong>iciency, were admitted<br />
into this degree . "<strong>The</strong> were thereby,"<br />
says Bingham, "made compete and perfect<br />
Christians, and were, upon that account, dignified<br />
with several titles <strong>of</strong> honor and marks <strong>of</strong><br />
distinction above the Catechumens ." <strong>The</strong>y<br />
were called Illuminati, or Illuminated, because<br />
they had been enlightened as to those secrets<br />
which were concealed from the inferior orders .<br />
<strong>The</strong>y were also called Initiati, or Initiated, because<br />
they were admitted to a knowledge <strong>of</strong><br />
the sacred mysteries ; and so commonly was<br />
this name in use, that, when Chrysostom and<br />
the other ancient writers spoke <strong>of</strong> their concealed<br />
doctrines, they did so in ambiguous<br />
terms, so as not to be understood by the Catechumens,<br />
excusing themselves for their brief<br />
allusions, by saying, "the Initiated know what<br />
we mean ." And so complete was the understanding<br />
<strong>of</strong> the ancient Fathers <strong>of</strong> a hidden<br />
mystery, and an initiation into them, that
216 DISCIPLINE<br />
DISPENSATION<br />
St . Ambrose has written a book, the title <strong>of</strong><br />
which is, Concerning those who are Initiated<br />
into the Mysteries . <strong>The</strong>y were also called the<br />
Perfect, to intimate that they had attained to<br />
a perfect knowledge <strong>of</strong> all the doctrines and<br />
sacraments <strong>of</strong> the church.<br />
<strong>The</strong>re were certain prayers, which none but<br />
the Faithful were permitted to hear . Among<br />
these was the Lord's praper, which, for this<br />
reason, was commonly called Oratio Fidelium,<br />
or, "<strong>The</strong> Prayer <strong>of</strong> the Faithful ." <strong>The</strong>y were<br />
also admitted to hear discourses upon the<br />
most pr<strong>of</strong>ound mysteries <strong>of</strong> the church, to<br />
which the Catechumens were strictly forbidden<br />
to listen . St . Ambrose, in the book written<br />
by him to the Initiated, says that sermons on<br />
the subject <strong>of</strong> morality were daily preached to<br />
the Catechumens ; but to the Initiated they<br />
gave an explanation <strong>of</strong> the Sacraments, which,<br />
to have spoken <strong>of</strong> to the unba tized, would<br />
have rather been like a betrayal <strong>of</strong> mysteries<br />
than instruction. And St . Augustine, in one <strong>of</strong><br />
his sermons to the Faithful, says : "Having<br />
now dismissed the Catechumens, you alone<br />
have we retained to hear us, because, in addition<br />
to those things which belong to all Christians<br />
in common, we are now about to speak in<br />
an especial manner <strong>of</strong> the Heavenly Mysteries,<br />
which none can hear except those who, by the<br />
gift <strong>of</strong> the Lord, are able to comprehend them ."<br />
<strong>The</strong> mysteries <strong>of</strong> the church were divided<br />
like the Ancient Mysteries, into the lesser anc<br />
the greater . <strong>The</strong> former was called "Missa<br />
Catechumenorum," or the Mass <strong>of</strong> the Catechumens,<br />
and the latter, "Missa Fidelium,"<br />
or the Mass <strong>of</strong> the Faithful. <strong>The</strong> public service<br />
<strong>of</strong> the church consisted <strong>of</strong> the reading <strong>of</strong> the<br />
Scripture, and the delivery <strong>of</strong> a sermon, which<br />
was entirely <strong>of</strong> a moral character. <strong>The</strong>se being<br />
concluded, the lesser mysteries, or Mass <strong>of</strong> the<br />
Catechumens, commenced. <strong>The</strong> deacon proclaimed<br />
in a loud voice, " Ne quis audientium,<br />
ne quis infidelium," that is, "Let none who are<br />
simply hearers, and let no infidels be present ."<br />
All then who had not acknowledged their<br />
faith in Christ by placing themselves among<br />
the Catechumens, and all Jews and Pagans,<br />
were caused to retire, that the Mass <strong>of</strong> the<br />
Catechumens might begin . And now, for better<br />
security, a deacon was placed at the men's<br />
door and a subdeacon at the women's, for the<br />
deacons were the door-keepers and, in fact,<br />
received that name in the Greec church . <strong>The</strong>'<br />
Mass <strong>of</strong> the Catechumens-which consisted<br />
almost entirely <strong>of</strong> prayers, with the Episcopal<br />
benediction-was then performed .<br />
This part <strong>of</strong> the service having been concluded,<br />
the Catechumens were dismissed by<br />
the deacons, with the expression, "Catechumens,<br />
depart in peace." <strong>The</strong> Competentes,<br />
however, or those who had the Second or intermediate<br />
degree, remained until the prayers<br />
for those who were possessed <strong>of</strong> evil spirits,<br />
and the supplications for themselves, were<br />
pronounced. After this, they too were dismissed,<br />
and none now remaining in the church<br />
but the Faithful, the Missa Fidelium, or<br />
greater mysteries, commenced .<br />
<strong>The</strong> formula <strong>of</strong> dismission used by the dea-<br />
con on this occasion was : "Holy things for the<br />
holy, let the dogs depart," Sancta sanetis, foris<br />
canes .<br />
<strong>The</strong> Faithful then all repeated the creed,<br />
which served as an evidence that no intruder<br />
or uninitiated person was present ; because the<br />
creed was not revealed to the Catechumens,<br />
but served as a password to prove that its possessor<br />
was an initiate . After prayers had been<br />
<strong>of</strong>fered up-which, however, differed from the<br />
supplications in the former part <strong>of</strong> the service,<br />
by the introduction <strong>of</strong> open allusions to the<br />
most abstruse doctrines <strong>of</strong> the church, which<br />
were never named in the presence <strong>of</strong> the Catechumens-the<br />
oblations were made, and the<br />
Eucharistical Sacrifice, or Lord's Supper, was<br />
celebrated . Prayers and invocations followed,<br />
and at length the service was concluded, and<br />
the assembly was dismissed by the benediction,<br />
"Depart in peace ."<br />
Bmgham records the following rites as having<br />
been concealed from the Catechumens,<br />
and entrusted, as the sacred mysteries, only to<br />
the Faithful : the manner <strong>of</strong> receiving baptism<br />
; the ceremony <strong>of</strong> confirmation ; the ordination<br />
<strong>of</strong> priests ; the mode <strong>of</strong> celebrating<br />
the Eucharist ; the liturgy, or Divine service ;<br />
and the doctrine <strong>of</strong> the Trinity, the creed, and<br />
the Lord's prayer, which last, however, were<br />
begun to be explained to the Competentes .<br />
Such was the celebrated Discipline <strong>of</strong> the<br />
Secret in the early Christiah church. That its<br />
origin, so far as the outward form was concerned,<br />
is to be found in the Mysteries <strong>of</strong><br />
Paganism, there can be no doubt, as has been<br />
thus expressed by the learned Mosheim :<br />
"Religion having thus, in both its branches,<br />
the speculative as well as the practical, assumed<br />
a tw<strong>of</strong>old character,-the one public or<br />
common, the other private or mysterious,-it<br />
was not long before a distinction <strong>of</strong> a similar<br />
kind took place also in the Christian discipline<br />
and form <strong>of</strong> divine worship ; for, observing<br />
that in Egypt, as well as in other countries,<br />
the heathen worshippers, in addition to their<br />
public religious ceremonies,-to which everyone<br />
was admitted without distinction,-had<br />
certain secret and most sacred rites, to which<br />
they gave the name <strong>of</strong> "mysteries," and at the<br />
celebration <strong>of</strong> which none but persons <strong>of</strong> the<br />
most approved faith and discretion were permitted<br />
to be present, the Alexandrian Christians<br />
first, and after them others, were beguiled<br />
into a notion that they could not do<br />
better than make the Christian discipline accommodate<br />
itself to this model ."<br />
Discovery <strong>of</strong> the Body . See Euresis .<br />
Discovery, Year <strong>of</strong> the . "Anne, Inventionis,"<br />
or "in the Year <strong>of</strong> the Discovery," is<br />
the style assumed by the Royal Arch Masons,<br />
in commemoration <strong>of</strong> an event which took<br />
place soon after the commencement <strong>of</strong> the rebuilding<br />
<strong>of</strong> the Temple by Zerubbabel .<br />
Dispensation . A permission to do that<br />
which, without such permission, is forbidden<br />
by the Constitutions and usages <strong>of</strong> the Order .<br />
Du Cange (Glossarium) defines a dispensation<br />
to be a prudent relaxation <strong>of</strong> a general<br />
law . Provida juris communis relaxatio . While
DISPENSATION<br />
DISPENSATIONS 217<br />
showing how much the ancient ecclesiastical<br />
authorities were opposed to the granting <strong>of</strong><br />
dispensations, since they preferred to pardon<br />
the <strong>of</strong>fense after the law had been violated,<br />
rather than to give a previous license for its<br />
violation he adds, "but however much the<br />
Roman 13ontiffs and pious Bishops felt <strong>of</strong> reverence<br />
for the ancient Regulations, they were<br />
<strong>of</strong>ten compelled to depart in some measure<br />
from them, for the utility <strong>of</strong> the church ; and<br />
this milder measure <strong>of</strong> acting the jurists called<br />
a dispensation."<br />
This power to dispense with the provisions<br />
<strong>of</strong> law in particular cases appears to be inherent<br />
in the <strong>Grand</strong> Master ; because, although<br />
frequently referred to in the old Regulations,<br />
it always is as if it were a power already in existence,<br />
and never by way <strong>of</strong> a new grant .<br />
<strong>The</strong>re is no record <strong>of</strong> any <strong>Masonic</strong> statute or<br />
constitutional provision conferring this prerogative<br />
in distinct words. <strong>The</strong> instances, however,<br />
in which this prerogative may be exercised<br />
are clearly enumerated in various places<br />
<strong>of</strong> the Old Constitutions, so that there can be<br />
no difficulty in understanding to what extent<br />
the prerogative extends .<br />
<strong>The</strong> power <strong>of</strong> granting dispensations is confided<br />
to the <strong>Grand</strong> Master, or his representative,<br />
but should not be exercised except on<br />
extraordinary occasions, or for excellent reasons<br />
. <strong>The</strong> dispensing power is confined to only<br />
four circumstances : 1 . A Lodge cannot be<br />
opened and held unless a Warrant <strong>of</strong> Constitution<br />
be first granted by the <strong>Grand</strong> Lodge ;<br />
but the <strong>Grand</strong> Master may issue his dispensation,<br />
empowering a constitutional number <strong>of</strong><br />
brethren to open and hold a Lodge until the<br />
next communication <strong>of</strong> the <strong>Grand</strong> Lodge .<br />
At this communication, the dispensation <strong>of</strong><br />
the <strong>Grand</strong> Master is either revoked or confirmed<br />
. A Lodge under dispensation is not permitted<br />
to be represented, nor to vote in the<br />
<strong>Grand</strong> Lodge . 2 . Not more than five candidates<br />
can be made at the same communication<br />
<strong>of</strong> a Lodge ; but the <strong>Grand</strong> Master, on the<br />
showing <strong>of</strong> sufficient cause, may extend to a<br />
Lodge the privilege <strong>of</strong> making as many more<br />
as he may think pro p er . 3 . No Brother can,<br />
at the same time, belong to two Lodges within<br />
three miles <strong>of</strong> each other . But the <strong>Grand</strong><br />
Master may dispense with this regulation also .<br />
4 . Every Lodge must elect and install its <strong>of</strong>ficers<br />
on the constitutional night, which, in most<br />
<strong>Masonic</strong> jurisdictions, precedes the anniversary<br />
<strong>of</strong> St . John the Evangelist . Should it,<br />
however, neglect this duty, or should any <strong>of</strong>ficer<br />
die, or be expelled, or removed permanently,<br />
no subsequent election or installation can take<br />
place, except under dispensation <strong>of</strong> the <strong>Grand</strong><br />
Master .<br />
Dispensation, Lodges under . See Lodge.<br />
Dispensations <strong>of</strong> Religion . An attempt<br />
has been made to symbolize the Pagan, the<br />
Jewish, and the Christian dispensations by a<br />
certain ceremony <strong>of</strong> the Master's Degree which<br />
dramatically teaches the resurrection <strong>of</strong> the<br />
body and the immortality <strong>of</strong> the soul . <strong>The</strong><br />
reference made in this ceremony to portions <strong>of</strong><br />
the First, Second, and Third degrees is used to<br />
demonstrate the difference <strong>of</strong> the three dispensations<br />
in the reception <strong>of</strong> these two dogmas.<br />
It is said that the unsuccessful effort in<br />
the Entered Apprentice's Degree refers to the<br />
heathen dispensation, where neither the resurrection<br />
<strong>of</strong> the body nor the immortality <strong>of</strong><br />
the soul was recognized ; that the second unsuccessful<br />
effort in the Fellow-Craft's Degree<br />
refers to the Jewish dispensation, where,<br />
though the resurrection <strong>of</strong> the body was unknown,<br />
the immortality <strong>of</strong> the soul was dimly<br />
hinted ; and that the final and successful effort<br />
in the Master's Degree symbolizes the Christian<br />
dispensation, in which, through the teachings<br />
<strong>of</strong> the Lion <strong>of</strong> the tribe <strong>of</strong> Judah, both the<br />
resurrection <strong>of</strong> the body and the immortality<br />
<strong>of</strong> the soul were clearly brought to light .<br />
This symbolism, which was the invention <strong>of</strong> a<br />
peripatetic lecturer in the South about fifty<br />
years ago, is so forced and fanciful in its character,<br />
that it did not long survive the local and<br />
temporary teachings <strong>of</strong> its inventor, and is<br />
only preserved here as an instance <strong>of</strong> how<br />
symbols, like metaphors, may sometimes run<br />
But there is another symbolism <strong>of</strong> the three<br />
degrees, as illustrating three dispensations,<br />
which is much older, having originated among<br />
the lecture-makers <strong>of</strong> the eighteenth century,<br />
which for a long time formed a portion <strong>of</strong> the<br />
authorized ritual, and is still repeated with<br />
approbation by some distinguished writers .<br />
In this the three degrees are said to be symbols<br />
in the progressive knowledge which they impart<br />
<strong>of</strong> the Patriarchal, the Mosaic, and the<br />
Christian dispensations.<br />
<strong>The</strong> First, or Entered Apprentice's Degree,<br />
in which but little <strong>Masonic</strong> light is communicated,<br />
and which, indeed, is only preparatory<br />
and introductory to the two succeedin g degrees,<br />
is said to symbolize the first, or Patriarchal<br />
dispensation, the earliest revelation,<br />
where the knowledge <strong>of</strong> God was necessarily<br />
imperfect, His worship only a few simple rites<br />
<strong>of</strong> devotion, and the religious dogmas merely<br />
a general system <strong>of</strong> morality. <strong>The</strong> Second, or<br />
Fellow-Craft's Degree,is symbolic <strong>of</strong> the second<br />
or Mosaic dispensation, in which, while there<br />
were still many imperfections, there was also<br />
a great increase <strong>of</strong> religious knowled g e, and a<br />
nearer approximation to Divine truth, with a<br />
promise in the future <strong>of</strong> a better theodicy .<br />
But the Third, or Master Mason's Degree,<br />
which, in its original conception, before it was<br />
dismembered by the innovations <strong>of</strong> the Royal<br />
Arch, was perfect and complete in its consummation<br />
<strong>of</strong> all <strong>Masonic</strong> light, symbolizes the last<br />
or Christian dispensation, where the great and<br />
consoling doctrine <strong>of</strong> the resurrection to eternal<br />
life is the crowning lesson taught by its<br />
Divine founder. This subject is very full y<br />
treated by the Rev . James Watson, in an address<br />
delivered at Lancaster, Eng ., in 1795,<br />
and contained in Jones's <strong>Masonic</strong> Miscellanies,<br />
p . 245 ; better, I think, by him than even by<br />
Hutchinson.<br />
Beautiful as this symbolism may be, and<br />
appropriately fitting in all its parts to the laws<br />
<strong>of</strong> symbolic science, it is evident that its
218 DISPERSION<br />
DODD'S<br />
origin cannot be traced farther back than to<br />
the period when Masonry was first divided<br />
into three distinctive degrees ; nor could it<br />
have been invented later than the time when<br />
Masonry was deemed, if not an exclusively<br />
Christian organization at least to be founded<br />
on and fitly illustrated by Christian dogmas .<br />
At present, this symbolism, though preserved<br />
in the speculations <strong>of</strong> such Christian writers<br />
as Hutchinson and Oliver, and those who are<br />
attached to their peculiar school, finds no place<br />
in the modern cosmopolitan rituals . It may<br />
belong, as an explanation, to the history <strong>of</strong><br />
Masonry, but can scarcely make a part <strong>of</strong> its<br />
symbolism .<br />
Dispersion <strong>of</strong> Mankind . <strong>The</strong> dispersion<br />
<strong>of</strong> mankind at the tower <strong>of</strong> Babel and on the<br />
plain <strong>of</strong> Shinar, which is recorded in the Book<br />
<strong>of</strong> Genesis, has given rise to a <strong>Masonic</strong> tradition<br />
<strong>of</strong> the following purport. <strong>The</strong> knowledge<br />
<strong>of</strong> the great truths <strong>of</strong> God and immortality<br />
were known to Noah, and by him communicated<br />
to his immediate descendants, the Nos,<br />
chide or Noachites, by whom the true worship<br />
continued to be cultivated for some time after<br />
the subsidence <strong>of</strong> the deluge ; but when the<br />
human race were dispersed, a portion lost sight<br />
<strong>of</strong> the Divine truths which had been communicated<br />
to them from their common ancestor,<br />
and fell into the most grievous theological<br />
errors, corrupting the purity <strong>of</strong> the worship<br />
and the orthodoxy <strong>of</strong> the religious faith which<br />
they had primarily received .<br />
<strong>The</strong>se truths were preserved in their integrity<br />
by but a very few in the atriarchal<br />
line, while still fewer were enable to retain<br />
only dim and glimmering portions <strong>of</strong> the true<br />
light .<br />
<strong>The</strong> first class was confined to the direct<br />
descendants <strong>of</strong> Noah, and the second was to be<br />
found among the priests and philosophers<br />
and, perhaps, still later, among the poets <strong>of</strong><br />
the heathen nations, and among those whom<br />
they initiated into the secrets <strong>of</strong> these truths .<br />
<strong>The</strong> system <strong>of</strong> doctrine <strong>of</strong> the former class<br />
has been called by <strong>Masonic</strong> writers the "Pure<br />
or Primitive <strong>Freemasonry</strong>" <strong>of</strong> antiquity, and<br />
that <strong>of</strong> the latter class the "Spurious <strong>Freemasonry</strong>"<br />
<strong>of</strong> the same period . <strong>The</strong>se terms<br />
were first used by Dr . Oliver, and are intended<br />
to refer-the word pure to the doctrines taught<br />
by the descendants <strong>of</strong> Noah in the Jewish line,<br />
and the word spurious to those taught by his<br />
descendants in the heathen or Gentile line .<br />
Disputes. <strong>The</strong> spirit <strong>of</strong> all the Ancient<br />
Charges and Constitutions is, that disputes<br />
among Masons should be settled by an appeal<br />
to the brethren, to whose award the disputants<br />
were required to submit . Thus, in an Old<br />
Record <strong>of</strong> the fifteenth century, it is provided,<br />
among other charges, that "yf any discorde<br />
schall be bitwene hym and his felows, he<br />
schall abey hym mekely and be stylle at the<br />
byddyng <strong>of</strong> his Master or <strong>of</strong> the Wardeyne <strong>of</strong><br />
his Master, in his Master's absens, to the holy<br />
day folowyng, and that he accorde then at the<br />
tion at this day by the Charges approved in<br />
1722, which express the same idea in more<br />
modern language.<br />
Distinctive Title . In the rituals, all<br />
Lodges are called Lodges <strong>of</strong> St . John, but<br />
every Lodge has also another name by which<br />
it is distinguished. This is called its distinctive<br />
title. This usage is preserved in the diplomas<br />
<strong>of</strong> the continental Masons, especially the<br />
French, where the specific name <strong>of</strong> the Lodge<br />
is always given as well as the general title <strong>of</strong><br />
St . John, which it has in common with all<br />
other Lodges . Thus, a diploma issued by a<br />
French Lodge whose name on the Register <strong>of</strong><br />
the <strong>Grand</strong> Orient would perhaps be La Write,<br />
will purport to have been issued by the Lodge<br />
<strong>of</strong> St . John, under the distinctive title <strong>of</strong> La<br />
Verite, "Par la Loge de St . Jean sub la title<br />
distinctive de la Verity ." <strong>The</strong> expression is<br />
never used in English or American diplomas .<br />
Distress, Sign <strong>of</strong>. See Sign <strong>of</strong> Distress .<br />
District Deputy <strong>Grand</strong> Master . An <strong>of</strong>ficer<br />
appointed to inspect old Lodges, consecrate<br />
new ones, install their <strong>of</strong>ficers, and exercise<br />
a general supervision over the Fraternity<br />
in the districts where, from the extent <strong>of</strong> the<br />
jurisdiction, the <strong>Grand</strong> Master or his Deputy<br />
cannot conveniently attend in person . He is<br />
considered as a <strong>Grand</strong> Officer, and as the representative<br />
<strong>of</strong> the <strong>Grand</strong> Lodge in the district<br />
in which he resides. In England, <strong>of</strong>ficers <strong>of</strong><br />
this description are called Provincial <strong>Grand</strong><br />
Masters .<br />
District <strong>Grand</strong> Lodges . In the Constitution<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England, <strong>Grand</strong><br />
Lodges in colonies and foreign parts are called<br />
District <strong>Grand</strong> Lodges, to distinguish them<br />
from Provincial <strong>Grand</strong> Lodges in England.<br />
Diu. (<strong>The</strong> "Shining Light <strong>of</strong> Heaven .")<br />
An Indian word applied to the Supreme God,<br />
<strong>of</strong> the same signification as the Greek words<br />
Zeus and <strong>The</strong>os, and the Latin Deus Jupiter<br />
(Jovis) ; in Sanskrit, Dewas ; in Lettis'h, Dews,<br />
in Gothic, Thius ; and in North German, Tyr.<br />
Divining-Rod or Pedum. <strong>The</strong> Moderator,<br />
or Royal Master was imaged<br />
with the ureus on his forehead, the<br />
pedum and the whip between his<br />
knees. <strong>The</strong> Divining-Rod was a<br />
symbol <strong>of</strong> moderation. 7.1, Heq,<br />
signifies a law, a statute, or custom ;<br />
77 M , Hegq, a legislator, a scepter, a<br />
king, moderator, and a pedum .<br />
Hence, a staff . It is represented by a<br />
crook surmounted on a pole . <strong>The</strong><br />
rod <strong>of</strong> the Rose Croix Knight is dissimilar<br />
; it is straight, white, like a<br />
wand, and yet may be used as a helping<br />
or leaning staff .<br />
Documents, Three Oldest. See Krause.<br />
Dodd's Constitutions. This is a printed<br />
pamphlet <strong>of</strong> twenty pages, in quarto, the title<br />
being <strong>The</strong> beginning and the first foundation <strong>of</strong><br />
the Most Worthy Craft <strong>of</strong> Masonry ; with the<br />
Charges thereunto belonging.<br />
dispocition <strong>of</strong> his felows ." A similar regulation<br />
is to be found in all the other old Charges<br />
and Constitutions, and is continued in opera,<br />
By a deceased<br />
Brother, for the benefit <strong>of</strong> his widow . London :<br />
printed for Mrs . Dodd at the Peacock without<br />
Temple Bar. 1739. Price, sixpence .
DOG<br />
DOUBLE 219<br />
Probablythis pamphlet was printed from the<br />
Spencer MS. ; it is very rare, but the <strong>Grand</strong><br />
Lodges <strong>of</strong> England and Iowa each have a copy,<br />
and so had Mr . Carson <strong>of</strong> Cincinnati, who reprinted<br />
125 copies <strong>of</strong> it in 1886 ; it has also<br />
been reproduced in facsimile by the Quatuor<br />
Coronati Lodge in Volume IV . <strong>of</strong> their <strong>Masonic</strong><br />
Reprints . [E . L. H .]<br />
Dog . A symbol in the higher degrees .<br />
(See Cynocephalus .)<br />
Dolmen . A name given in France to the<br />
Celtic stone tables termed in England "cromlechs<br />
."<br />
Domatie . At one time, especially in Scotland,<br />
Operative Masons were styled "Domatic,"<br />
while the Speculative ones were known<br />
as "Geomatic" ; but the origin and derivation<br />
<strong>of</strong> the terms are unknown . [E. L . H .]<br />
Domine Deus Meus . (Adonai elohai .)<br />
Found in the Third Degree <strong>of</strong> the Scottish<br />
Rite .<br />
Dominicans, Order <strong>of</strong>. Founded at<br />
Toulouse, in 1215, by Dominic (Domingo) de<br />
Guzman, who was born at Calahorra, in Old<br />
Castile, 1170 . He became an itinerant to<br />
convert the heretical Albigenses, and established<br />
the Order for that purpose and the cure<br />
<strong>of</strong> souls . <strong>The</strong> Order was confirmed by<br />
Innocent III . and Honorius III ., in 1216 .<br />
Dress, white garment, with black cloak and<br />
pointed cap . Dominic died at Bologna, 1221,<br />
and was canonized by Gregory IX . in 1233 .<br />
Dominican Republic . Masonry, in the<br />
Dominican Republic, has for its center the National<br />
<strong>Grand</strong> Orient, which possesses the<br />
supreme authority and which practises the<br />
Ancient and Accepted Scottish Rite. <strong>The</strong><br />
<strong>Grand</strong> Orient is divided into a National <strong>Grand</strong><br />
Lodge, under which are fifteen Symbolic<br />
Lodges ; a sovereign <strong>Grand</strong> Chapter General,<br />
under which are all Chapters ; and a Supreme<br />
Council,' which controls the higher degrees<br />
<strong>of</strong> the Rite .<br />
San Domingo was the headquarters <strong>of</strong> Morin<br />
(q . v .) in 1763, when he was establishing the<br />
Scottish Rite in America .<br />
Donats . A class <strong>of</strong> men who were attached<br />
to the Order <strong>of</strong> St . John <strong>of</strong> Jerusalem, or<br />
Knights <strong>of</strong> Malta. <strong>The</strong>y did not take the<br />
vows <strong>of</strong> the Order, but were employed in the<br />
different <strong>of</strong>fices <strong>of</strong> the convent and hospital .<br />
In token <strong>of</strong> their connection with the Order,<br />
they wore what was called the demi-cross .<br />
(See Knights <strong>of</strong> Malta .)<br />
Door . Every well-constructed Lodge room<br />
should be provided with two doors-one on<br />
the left hand <strong>of</strong> the Senior Warden, communicating<br />
with the preparation . room, the other<br />
on his right hand, communicating with the<br />
Tiler's apartment . <strong>The</strong> former <strong>of</strong> these is<br />
called the inner door, and is under the charge<br />
<strong>of</strong> the Senior Deacon ; the latter is called the<br />
outer door, and is under the charge <strong>of</strong> the<br />
Junior Deacon . In a well-furnished Lodge,<br />
each <strong>of</strong> these doors is provided with two<br />
knockers, one on the inside and the other on<br />
the outside ; and the outside door has sometimes<br />
a small aperture in the center to facilitate<br />
communications between the Junior<br />
Deacon and the Tiler . This, however, is a<br />
modern innovation, and its propriety and<br />
expediency are very doubtful. No communication<br />
ought legally to be held between the<br />
inside and the outside <strong>of</strong> the Lodge except<br />
through the door, which should be opened<br />
only <strong>of</strong> ter regular alarm duly reported, and on<br />
the order <strong>of</strong> the Worshipful Master .<br />
Doric Order. <strong>The</strong> oldest and most original<br />
<strong>of</strong> the three Grecian orders . It is remarkable<br />
for robust solidity in the column, for massive<br />
grandeur in the entablature, and for harmonious<br />
simplicity in its construction . <strong>The</strong><br />
distinguishing characteristic <strong>of</strong> this order is<br />
the want <strong>of</strong> a base . <strong>The</strong> flutings are few<br />
large, and very little concave. <strong>The</strong> capita!<br />
has no astragal, but only. one or more fillets,<br />
which separate the flutings from the torus .<br />
<strong>The</strong> column <strong>of</strong> strength which supports the<br />
Lodge is <strong>of</strong> the Doric order, and its appropriate<br />
situation and symbolic <strong>of</strong>ficer are m the<br />
West. (See Orders <strong>of</strong> Architecture .)<br />
Dormant Lodge . A Lodge whose Charter<br />
has not been revoked, but which has ceased to<br />
meet and work for a long time, is said to be<br />
dormant . It can be restored to activity only<br />
by the authority <strong>of</strong> the <strong>Grand</strong> Master or the<br />
<strong>Grand</strong> Lodge on the petition <strong>of</strong> some <strong>of</strong> its<br />
members, one <strong>of</strong> whom, at least, ought to be a<br />
Past Master .<br />
Dormer. In the Lectures, according to<br />
the present English system, the ornaments <strong>of</strong><br />
a Master Mason's Lodge are said to be the<br />
porch, dormer, and square pavement . <strong>The</strong><br />
dormer is the window which is supposed to<br />
give light to the Holy <strong>of</strong> Holies . In the<br />
Glossary <strong>of</strong> Architecture, a dormer is defined<br />
to be a window pierced through a sloping ro<strong>of</strong>,<br />
and placed in a small gable which rises on the<br />
side <strong>of</strong> the ro<strong>of</strong> . This symbol is not preserved<br />
in the American system.<br />
Dotage. <strong>The</strong> regulations <strong>of</strong> Masonry forbid<br />
the initiation <strong>of</strong> an old man in his dotage ;<br />
and very properly, because the imbecility <strong>of</strong><br />
his mind would prevent his comprehension <strong>of</strong><br />
the truths presented to him .<br />
Double Cube. A cubical figure, whose<br />
length is equal to twice its breadth and<br />
height. Solomon's Temple is said to have<br />
been <strong>of</strong> this figure, and hence it has sometimes<br />
been adopted as the symbol <strong>of</strong> a <strong>Masonic</strong><br />
Lodge. Dr. Oliver (Diet. Symb . Mas .) thus<br />
describes the symbolism <strong>of</strong> the double cube :<br />
"<strong>The</strong> heathen deities were many <strong>of</strong> them<br />
represented by a cubical stone. Pausanius<br />
informs us that a cube was the symbol <strong>of</strong><br />
Mercury, because, like the cube, represented<br />
Truth . In Arabia, a black stone in<br />
the form <strong>of</strong> a double cube was reputed to be<br />
possessed <strong>of</strong> many occult virtues . Apollo<br />
was sometimes worshiped under the symbol<br />
<strong>of</strong> a square stone ; and it is recorded that when<br />
a fatal pestilence raged at Delphi, the oracle<br />
was consulted as to the means proper to be<br />
adopted for the purpose <strong>of</strong> arresting its<br />
progress, and it commanded that the cube<br />
should be doubled . This was understood by<br />
the priests to refer to the altar, which was <strong>of</strong><br />
a cubical form. <strong>The</strong>y obeyed the injunction,
220 DOUBLE-HEADED<br />
DROPS<br />
increasing the altitude <strong>of</strong> the altar to its prescribed<br />
dimensions like the pedestal in a<br />
Masons' Lodge, and the pestilence ceased ."<br />
Double -Headed Eagle. See Eagle,<br />
Double-Headed .<br />
Dove. In ancient symbolism, the dove<br />
represented purity and innocence ; in ecclesiology,<br />
it is a symbol <strong>of</strong> the Holy Spirit . In<br />
Masonry, the dove is only viewed in reference<br />
to its use by Noah as a messenger . Hence,<br />
in the <strong>Grand</strong> Lodge <strong>of</strong> England, doves are<br />
the jewels <strong>of</strong> the Deacons, because these<br />
<strong>of</strong>ficers are the messengers <strong>of</strong> the Masters and<br />
Wardens. <strong>The</strong>y are not so used in America .<br />
In an honorary or side degree formerly conferred<br />
in America, and called the "Ark and<br />
Dove," that bird is a prominent symbol .<br />
Dove, Knights and Ladies <strong>of</strong> the . An<br />
extinct secret society, <strong>of</strong> a <strong>Masonic</strong> model, but<br />
androgynous, instituted at Versail les, in 1784 .<br />
Dowland Manuscript . First published<br />
by James Dowland, in the Gentleman's Magazine,<br />
May, 1815,Vol . LXXXV ., p . 489 . "Written<br />
on a long roll <strong>of</strong> parchment, in a very clear<br />
hand, apparently early in the seventeenth<br />
century, and very probably is copied from a<br />
manuscript <strong>of</strong> earlier date ." Bro . William<br />
J. Hughan says : "Brother Woodford, Mr .<br />
Sims, and other eminent authorities, consider<br />
the original <strong>of</strong> the copy, from which the manuscript<br />
for the Gentleman's Magazine was<br />
written, to be a scroll <strong>of</strong> at least a century<br />
earlier than the date ascribed to Mr . Dowland's<br />
MS., that is t about 1550 ." <strong>The</strong><br />
original MS. from which Dowland made his<br />
copy has not yet been traced . Hughan's<br />
Old Charges (ed . 1872) contains a reprint<br />
<strong>of</strong> the Dowland MS .<br />
Draeseke, Johan Heinrich Dernhardt .<br />
A celebrated pulpit orator <strong>of</strong> great eloquence,<br />
who presided over the Lodge "Oelzweig," in<br />
Bremen, for three years, and whose contributions<br />
to <strong>Masonic</strong> literature were collected<br />
and published in 1865, by A. W. Muller,<br />
under the title <strong>of</strong> Bishop Drdseke as a Mason .<br />
Of this work Findel says that it "contains a<br />
string <strong>of</strong> costly pearls full <strong>of</strong> <strong>Masonic</strong> eloquence<br />
."<br />
Drake, Francis, M.D . Francis Drake<br />
M .D ., F.R.S ., a celebrated antiquary and<br />
historian, was initiated in the city <strong>of</strong> York in<br />
1725, and, as Hughan says, "soon made his<br />
name felt in Masonry ." His promotion was<br />
rapid ; for in the same year he was chosen<br />
Junior <strong>Grand</strong> Warden <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
York, and in 1726 delivered an address, which<br />
was published with the following title : A<br />
Speech delivered to the Worshipful and Ancient<br />
Society <strong>of</strong> Free and Accepted Masons, at a <strong>Grand</strong><br />
Lodge held at Merchants' Hall, in the city <strong>of</strong><br />
York, on St . John's Day, December the 27th,<br />
1726 . <strong>The</strong> Right Worshipful Charles Bathurst,<br />
Esq ., <strong>Grand</strong> Master . By the Junior <strong>Grand</strong><br />
Warden . Olim meminisse Juvabit . York.<br />
<strong>The</strong> address was published in York without<br />
any date, but probably in 1727, and reprinted<br />
in London in 1729 and 1734 . It has <strong>of</strong>ten<br />
been reproduced since and can be found in<br />
Hughan's <strong>Masonic</strong> Sketches and Reprints. In<br />
this work Drake makes the important statement<br />
that the first <strong>Grand</strong> Loqgee in England<br />
was held at York ; and that while it recognizes<br />
the <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong> Lodge in<br />
London as <strong>Grand</strong> Master <strong>of</strong> England, it claims<br />
that its own <strong>Grand</strong> Master is <strong>Grand</strong> Master<br />
<strong>of</strong> all England . <strong>The</strong> speech is also important<br />
for containing a very early reference to<br />
the three degrees <strong>of</strong> Entered Apprentice,<br />
Fellow-Craft and Master Mason .<br />
Dramatic Literature <strong>of</strong> Masonry .<br />
<strong>Freemasonry</strong> has frequently supplied playwriters<br />
with a topic for the exercise <strong>of</strong> their<br />
genius. Kloss (Bibliog ., p. 300) gives the<br />
titles <strong>of</strong> no less than forty-one plays <strong>of</strong> which<br />
<strong>Freemasonry</strong> has been the subject. <strong>The</strong><br />
earliest <strong>Masonic</strong> play is noticed by Thory<br />
(Fond. G. 0., p .360), as having been performed<br />
at Paris, in 1739, under the title <strong>of</strong> Les Frimagons<br />
. Editions <strong>of</strong> it were subsequently<br />
published at London, Brunswick, and Strasburg.<br />
In 1741 we have Des Geheimniss der<br />
Freimaurer at )Frankfort and Leipsic. France<br />
and Germany made many other contributions<br />
to the <strong>Masonic</strong> drama . Even Denmark supplied<br />
one in 1745, and Italy in 1785 . <strong>The</strong><br />
English dramatists give us only a pantomime,<br />
Harlequin Freemason, which was brought out<br />
at Covent Garden in 1781, and on's<br />
Temple, an oratorio . Templarism has not<br />
been neglected by the dramatists. Kalchberg,<br />
in 1788, wrote Die Tempelherren, a dramatic<br />
poem in five acts . Odon do Saint-<br />
Amand, <strong>Grand</strong> Maitre des Templiers, a melodrama<br />
in three acts, was performed at Paris<br />
in 1806. Jacques Molai, a melodrama, was<br />
published at Paris in 1807, and La Mort de<br />
Jacques Molai a tragedy, in 1812 . Some <strong>of</strong><br />
the plays on <strong>Freemasonry</strong> were intended to<br />
do honor to the Order, and many to throw<br />
ridicule upon it .<br />
Dresden, Congress <strong>of</strong>. A General Congress<br />
<strong>of</strong> the Lodges <strong>of</strong> Saxony was held in<br />
Dresden, where the representatives <strong>of</strong> twelve<br />
Lodges were present . In this Congress it was<br />
determined to recognize only the Masonry <strong>of</strong><br />
St . John, and to construct a National <strong>Grand</strong><br />
Lodge . Accordingly, on September 28, 1811,<br />
the National <strong>Grand</strong> Lodge <strong>of</strong> Saxony was<br />
established in the city <strong>of</strong> Dresden, which was<br />
soon joined by all the Saxon Lodges, with<br />
the exception <strong>of</strong> one in Leipsic. Although it<br />
recognizes only the Symbolic degrees, it permits<br />
great freedom in the selection <strong>of</strong> a ritual ;<br />
and, accordingly, some <strong>of</strong> its Lodges work in<br />
the Rite <strong>of</strong> Fessler, and others in the Rite <strong>of</strong><br />
Berlin .<br />
Dress <strong>of</strong> a Mason. See Clothed.<br />
Drop Cloth . A part <strong>of</strong> the furniture used<br />
in America in the ceremony <strong>of</strong> initiation into<br />
the Third Degree . It should be made <strong>of</strong> very<br />
strong material, with a looped rope at each<br />
corner and one in the middle <strong>of</strong> each side,<br />
by which it may be securely held.<br />
Drops, Three. <strong>The</strong> mystic number <strong>of</strong><br />
drops <strong>of</strong> blood from the White Giant, that in<br />
the Persian mysteries restored sight to the<br />
captives in the cell <strong>of</strong> horrors when applied<br />
by the conqueror Rustam . In India, a girdle
DRUIDICAL<br />
DRUSES 221<br />
<strong>of</strong> three triple threads was deemed holy ; so<br />
were three drops <strong>of</strong> water in Brittany, and the<br />
same number <strong>of</strong> drops <strong>of</strong> blood in Mexico .<br />
Druidieal Mysteries . <strong>The</strong> Druids were<br />
a sacred order <strong>of</strong> priests who existed in Britain<br />
and Gaul, but whose mystical rites were<br />
practised in most perfection in the former<br />
country, where the isle <strong>of</strong> Anglesea was considered<br />
as their principal seat. Higgins<br />
thinks that they were also found in Germany,<br />
but against this opinion we have the positive<br />
statement <strong>of</strong> Ciesar .<br />
<strong>The</strong> meanings given to the word have been<br />
very numerous and most <strong>of</strong> them wholly untenable<br />
. <strong>The</strong> komans, seeing that they worshiped<br />
in groves <strong>of</strong> oak, because that tree was<br />
peculiarly sacred among them, derived their<br />
name from the Greek word, opus, drus; thus<br />
absurdly seeking the etymology <strong>of</strong> a word <strong>of</strong><br />
an older language in one comparatively modem<br />
. <strong>The</strong>ir derivation would have been<br />
more reasonable had they known that in<br />
Sanskrit druma is an oak, from dru, wood . It<br />
has also been traced to the Hebrew with equal<br />
incorrectness, for the Druids were not <strong>of</strong> the<br />
Semitic race. Its derivation is rather to be<br />
sought in the Celtic language . <strong>The</strong> Gaelic<br />
word Druiah signifies a holy or wise man ; in a<br />
bad sense a magician ; and this we may readily<br />
trace to the Aryan druh, applied to the spirit<br />
<strong>of</strong> night or darkness, whence we have the<br />
Zend dru, a magician . Druidism was a mystical<br />
pr<strong>of</strong>ession, and in the olden time mystery<br />
and magic were always confounded . Vallencey<br />
(Coll . Reb. Hib ., iii ., 503) says : "Welsh, Drud,<br />
a Druid, i. e . the absolver or remitter <strong>of</strong> sins ;<br />
so the Irish Drui, a Druid, most certainly is<br />
from the Persic duru, a good and holy man" ;<br />
and Ousely (Coll . Orient., iv., 302) adds to this<br />
the Arabic dart, which means a wise man .<br />
Bosworth (A . S . Dict.) gives dry, pronounced<br />
dru, as the Anglo-Saxon for "a magician, sorcerer<br />
druid ." Probably with the old Celts<br />
the Druids occupied the same place as the<br />
Magi did with the old Persians .<br />
Druidism was divided into three orders or<br />
degree, which were beginning with the lowest,<br />
the Bards, the Prophets, and the Druids.<br />
Higgins thinks that the prophets were the<br />
lowest order, but he admits that it is not<br />
generally allowed . <strong>The</strong> constitution <strong>of</strong> the<br />
Order was in many respects like that <strong>of</strong> the<br />
Freemasons . In every country there was an<br />
Arch-Druid in whom all authority was placed .<br />
In Britain it is said that there were under him<br />
three arch-flamens or priests, and twentyfive<br />
flamens. <strong>The</strong>re was an annual assembly<br />
for the administration <strong>of</strong> justice and the<br />
making <strong>of</strong> laws, and, besides, four quarterly<br />
meetings, which took place on the days when<br />
the sun reached his equinoctial and solstitial<br />
points . <strong>The</strong> latter two would very nearly<br />
correspond at this time with the festivals <strong>of</strong><br />
St . John the Baptist and St. John the Evangelist<br />
. It was not lawful to commit their<br />
ceremonies or doctrines to writing, and Cnsar<br />
says (Bell. Gall., vi., 14) that they used the<br />
Greek letters, which was, <strong>of</strong> course, as a cipher ;<br />
but Higgins (p . 90) says that one <strong>of</strong> the Irish<br />
Ogum alphabets, which Toland calls secret<br />
writing, ` was the on~nal, sacred, and secret<br />
character <strong>of</strong> the Druids ."<br />
<strong>The</strong> places <strong>of</strong> worship, which were also<br />
places <strong>of</strong> initiation, were <strong>of</strong> various forms :<br />
circular, because a circle was an emblem <strong>of</strong><br />
the universe ; or oval, in allusion to the mundane<br />
egg, from which, according to the Egyptians,<br />
our first parents issued ; or serpentine,<br />
because a serpent was a symbol <strong>of</strong> Hu, the<br />
druidical Noah ; or winged, to represent the<br />
motion <strong>of</strong> the Divine Spirit ; or cruciform,<br />
because a cross was the emblem <strong>of</strong> regeneration<br />
. <strong>The</strong>ir only covering was the clouded<br />
canopy, because they deemed it absurd to<br />
confine the Omnipotent beneath a ro<strong>of</strong> ; and<br />
they were constructed <strong>of</strong> embankments <strong>of</strong><br />
earth, and <strong>of</strong> unhewn stones, unpolluted with<br />
a metal tool . Nor was anyone permitted to<br />
enter their sacred retreats, unless he bore a<br />
chain.<br />
<strong>The</strong> ceremony <strong>of</strong> initiation into the Druidical<br />
Mysteries required much preliminary<br />
mental preparation and physical purification .<br />
<strong>The</strong> aspirant was clothed with the three<br />
sacred colors, white, blue, and green ; white<br />
as the symbol <strong>of</strong> Light, blue <strong>of</strong> Truth, and<br />
green <strong>of</strong> Hope. When the rites <strong>of</strong> initiation<br />
were passed, the tri-colored robe was changed<br />
for one <strong>of</strong> green- in the Second Degree, the<br />
candidate was clothed in blue ; and having<br />
surmounted all the dangers <strong>of</strong> the Third, and<br />
arrived at the summit <strong>of</strong> perfection,he received<br />
the red tiara and flowing mantle <strong>of</strong> purest<br />
white. <strong>The</strong> ceremonies were numerous, the<br />
physical pro<strong>of</strong>s painful, and the mental trials<br />
appalling . <strong>The</strong>y commenced in the First<br />
Degree, with placing the as ~~i~rant in the<br />
pastos, bed or c<strong>of</strong>fin, where his symbolical<br />
death was represented, and they terminated<br />
in the Third, by his regeneration or restoration<br />
to life from the womb <strong>of</strong> the giantess<br />
Ceridwin, and the committal <strong>of</strong> the body <strong>of</strong><br />
the newly born to the waves in a small boat,<br />
symbolical <strong>of</strong> the ark . <strong>The</strong> result was,<br />
generally, that he succeeded in reaching the<br />
safe landing-place but if his arm was weak,<br />
or his heart failed, death was the almost inevitable<br />
consequence . If he refused the trial<br />
through timidity, he was contemptuously<br />
rejected, and declared forever ineligible to<br />
participate in the sacred rites . But if he<br />
undertook it and succeeded, he was joyously<br />
invested with all the privileges <strong>of</strong> Druidism .<br />
<strong>The</strong> doctrines <strong>of</strong> the Druids were the same<br />
as those entertained by Pythagoras. <strong>The</strong>y<br />
taught the existence <strong>of</strong> one Supreme Being ;<br />
a future state <strong>of</strong> rewards and punishments ;<br />
the immortality <strong>of</strong> the soul, and a metempsychosis<br />
; and the object <strong>of</strong> their mystic rites<br />
was to communicate these doctrines in symbolic<br />
language an object and a method common<br />
alike to Druidism to the Ancient Mysteries<br />
and to Modern freemasonry .<br />
Druses. A sect <strong>of</strong> mystic religionists who<br />
inhabit Mounts Lebanon and Anti-Lebanon,<br />
in Syria. <strong>The</strong>y settled there about the tenth<br />
century and are said to be a mixture <strong>of</strong> Cuthites<br />
or Kurds, Mardi Arabs, and possibly <strong>of</strong>
222 DUAD<br />
DUELING<br />
Crusaders ; all <strong>of</strong> whom were added, by subsequent<br />
immigrations, to the original stock to<br />
constitute the present or modern race <strong>of</strong><br />
Druses . <strong>The</strong>ir religion is a heretical compound<br />
<strong>of</strong> Judaism, Christianity, and Mohammedism<br />
; the last <strong>of</strong> which, greatly modified,<br />
predominates in their faith. <strong>The</strong>y have a<br />
regular order <strong>of</strong> priesthood the <strong>of</strong>fice being<br />
filled by persons consecrated' for the purpose,<br />
comprising principally the emirs and sheiks,<br />
who form a secret organization divided into<br />
several degrees, keep the sacred books, and<br />
hold secret religious assemblies . <strong>The</strong>ir sacred<br />
books are written in antiquated Arabic . <strong>The</strong><br />
Druses are divided into three classes or degrees,<br />
according to religious distinctions . To enable<br />
one Druse to recognize another, a system <strong>of</strong><br />
passwords is adopted, without an interchange<br />
<strong>of</strong> which no communication is made that may<br />
give an idea <strong>of</strong> their religious tenets . (Tien's<br />
Druse Religion Unveiled .)<br />
Dr . Clarke tells us in his Travels that "one<br />
class <strong>of</strong> the Druses are to the rest what the<br />
initiated are to the pr<strong>of</strong>ane, and are called<br />
Okkals, which means spiritualists ; and they<br />
consider themselves superior to their countrymen.<br />
<strong>The</strong>y have various degrees <strong>of</strong> initiation ."<br />
Colonel Churchill, in his Ten Years' Residence<br />
on Mount Lebanon, tells us that among this<br />
singular people there is an order having many<br />
similar customs to the Freemasons. It requires<br />
a twelvemonth's probation previous to<br />
the admission <strong>of</strong> a member . Both sexes are<br />
admissible. In the second year the novice<br />
assumes the distinguishing mark <strong>of</strong> the white<br />
turban, and afterward, by degrees, is allowed<br />
to participate in the whole <strong>of</strong> the mysteries .<br />
Simplicity <strong>of</strong> attire, self-denial, temperance,<br />
and irreproachable moral conduct are essential<br />
to admission to the order .<br />
All <strong>of</strong> these facts have led to the theory<br />
that the Druses are an <strong>of</strong>fshoot from the early<br />
Freemasons, and that their connection with<br />
the latter is derived from the Crusaders, who<br />
according to the same theory, are supp osed<br />
to have acquired their <strong>Freemasonry</strong> during<br />
their residence in Palestine . Some writers go<br />
so far as to say that the degree <strong>of</strong> Prince <strong>of</strong><br />
Lebanon, the Twenty-second in the Ancient<br />
and Accepted Scottish Rite, refers to the<br />
ancestors <strong>of</strong> these mystical mountaineers in<br />
Syria .<br />
Duad . <strong>The</strong> number two in the Pythagorean<br />
system <strong>of</strong> numbers .<br />
Dualism . In the old mythologies, there<br />
was a doctrine which supposed the world to<br />
have been always governed by two antagonistic<br />
principles, distinguished as the good and<br />
the evil principle . This doctrine pervaded<br />
all the Oriental religions .<br />
Thus in the system <strong>of</strong> Zoroaster we have<br />
Ahriman and Ormuzd, and in the Hebrew<br />
cosmogony we find the Creator and the Serpent<br />
. <strong>The</strong>re has been a remarkable development<br />
<strong>of</strong> this system in the three degrees <strong>of</strong><br />
Symbolic Masonry, which everywhere exhibit<br />
in their organization, their symbolism, and<br />
their design, the pervading influences <strong>of</strong> this<br />
principle <strong>of</strong> dualism . Thus, in the First De-<br />
free, there is Darkness overcome by Light ;<br />
m the Second, Ignorance dispersed by Knowledge,<br />
and in the Third, Death conquered by<br />
Eternal Life .<br />
Dub . In the ancient ceremonies <strong>of</strong> chivalry,<br />
a knight was made by giving him three<br />
strokes on the neck with the fiat end <strong>of</strong> the<br />
sword, and he was then said to be "dubbed a<br />
knight ." Dubbing is from the Saxon, dubban,<br />
to strike with a blow . Sir Thomas Smith<br />
(Eng. Commonwealth), who wrote in the sixteenth<br />
century, says : "And when any man is<br />
made a knight, he, kneeling down, is strooken<br />
<strong>of</strong> the prince, with his sword naked, upon the<br />
back or shoulder, the prince saying= Sus or<br />
sois chevalier au uom de Dieu, and (in times<br />
past) they added St . George, and at his arising<br />
the prince sayeth, Avancey. This is the manner<br />
<strong>of</strong> dubbing <strong>of</strong> knights at this present ; and<br />
that terme dubbing was the old terme in this<br />
point, and not creation."<br />
Due East and West . A Lodge is said to<br />
be situated due East and West for reasons<br />
which have varied at different periods in the<br />
ritual and lectures . (See Orientation .)<br />
Due Examination. That sort <strong>of</strong> examination<br />
which is correct and prescribed by law .<br />
It is one <strong>of</strong> the three modes <strong>of</strong> proving a<br />
strange brother ; the other two being strict<br />
trial and lawful information . (See Vouching)<br />
Due Form . When the <strong>Grand</strong> Lodge is<br />
opened, or any other <strong>Masonic</strong> ceremony performed,<br />
by the Deputy <strong>Grand</strong> Master in the<br />
absence <strong>of</strong> the <strong>Grand</strong> Master, it is said to be<br />
done in due form. Subordinate Lodges are<br />
always said to be opened and closed in due<br />
form . It is derived from the French word<br />
du, and that from devoir, "to owe,"-that<br />
which is owing or ought to be done. Due<br />
form is the form in which an act ought to be<br />
done to be done rightly. French : En due<br />
forme. (See Ample Form .)<br />
Due Guard. A mode <strong>of</strong> recognition which<br />
derives its name from its object, which is to<br />
duly guard the person using it in reference<br />
to his obligations, and the penalty for their<br />
violation . <strong>The</strong> Due Guard is an Americanism,<br />
and <strong>of</strong> comparatively recent origin, being<br />
unknown to the English and continental<br />
systems . In some <strong>of</strong> the old rituals <strong>of</strong> the<br />
date <strong>of</strong> 1757, the expression is used, but only<br />
as referring to what is now called the Sign .<br />
Dueling . Dueling has always been considered<br />
a <strong>Masonic</strong> crime, and most <strong>of</strong> the<br />
<strong>Grand</strong> Lodges have enacted statutes by which<br />
Masons who engage in duels with each other<br />
are subject to expulsion . <strong>The</strong> Monde Maconnique<br />
(May, 1858) gives the following correct<br />
view on this subject : "A Freemason who<br />
allows himself to be involved in a duel, and<br />
who possesses not sufficient discretion to be<br />
able to make reparation without cowardice,<br />
and without having recourse to this barbarous<br />
extremity, destroys by that impious act the<br />
contract which binds him to his brethren .<br />
His sword or his pistol, though it may seem to<br />
spare his adversary still commits a murder,<br />
for it destroys his brothers-from that time<br />
fraternity no longer exists for him."
DUES<br />
DUNCKERLEY 223<br />
Dues. <strong>The</strong> payment <strong>of</strong> annual dues by a<br />
member to his Lodge is a comparatively<br />
modem custom, and one that certainly did<br />
not exist before the revival <strong>of</strong> 1717 . As<br />
previous to that period, according to Preston,<br />
Lodges received no warrants, but a sufficient<br />
number <strong>of</strong> brethren meeting together were<br />
competent to practise the Rites <strong>of</strong> Masonry,<br />
and as soon as the special business which<br />
called them together had been accomplished,<br />
they separated, there could have been no<br />
permanent organization <strong>of</strong> Speculative Masons,<br />
and no necessity for contributions to<br />
constitute a Lodge fund . Dues must therefore<br />
have been unknown except in the Lodges<br />
<strong>of</strong> Operative Masons, which, as we find,<br />
especially in Scotland, had a permanent existence<br />
. <strong>The</strong>re is, accordingly, no regulation<br />
in any <strong>of</strong> the old Constitutions for the payment<br />
<strong>of</strong> dues . It is not a general <strong>Masonic</strong><br />
duty, in which the Mason is affected to the<br />
whole <strong>of</strong> the Craft, but an arrangement<br />
between himself and his Lodge, with which<br />
the <strong>Grand</strong> Lodge ought not to interfere . As<br />
the payment <strong>of</strong> dues is not a duty owing<br />
to the Craft in general, so the non-payment<br />
<strong>of</strong> them is not an <strong>of</strong>fense against the Craft,<br />
but simply against his Lodge, the only punishment<br />
for which should be striking from<br />
the roll or discharge from membership . It<br />
is now the almost universal opinion <strong>of</strong> <strong>Masonic</strong><br />
jurists that suspension or expulsion from<br />
the Order is a punishment that should never<br />
be inflicted for non-payment <strong>of</strong> dues .<br />
Dumbness . Although the faculty <strong>of</strong><br />
speech is not one <strong>of</strong> the five human senses,<br />
it is important as the medium <strong>of</strong> communicating<br />
instruction, admonition, or repro<strong>of</strong>,<br />
and the person who does not possess it is<br />
unfitted to perform the most important duties<br />
<strong>of</strong> life . Hence dumbness disqualifies a candidate<br />
for <strong>Masonic</strong> initiation .<br />
Dummy . A word used in the <strong>Grand</strong><br />
Chapter <strong>of</strong> Minnesota to signify what is more<br />
usually called a substitute in the Royal Arch<br />
Degree .<br />
Dunckerley, Thomas . No one, among<br />
the Masons <strong>of</strong> England, occupied a more distinguished<br />
position or played a more important<br />
part in the labors <strong>of</strong> the Craft during the<br />
latter part <strong>of</strong> the eighteenth century than<br />
Thomas Dunckerley, whose private life was<br />
as romantic as his <strong>Masonic</strong> was honorable.<br />
Thomas Dunckerley was born in the city<br />
<strong>of</strong> London on the 23d <strong>of</strong> October, 1724 . He<br />
was the reputed son <strong>of</strong> Mr . - and Mrs .<br />
Mary Dunckerley, but really owed his birth<br />
to a personage <strong>of</strong> a much higher rank in life,<br />
being the natural son <strong>of</strong> the Prince <strong>of</strong> Wales,<br />
afterward George II ., to whom he bore, as his<br />
portrait shows, a striking resemblance . It<br />
was not until after his mother's death that he<br />
became acquainted with the true history <strong>of</strong><br />
his birth ; so that for more than half <strong>of</strong> his life<br />
this son <strong>of</strong> a king occupied a very humble<br />
position on the stage <strong>of</strong> the world, and was<br />
sometimes even embarrassed with the pressure<br />
<strong>of</strong> poverty and distress .<br />
At the age <strong>of</strong> ten he entered the navy, and<br />
continued in the service for twenty-six years,<br />
acquiring, by his intelligence and uniformly<br />
good conduct, the esteem and commendation<br />
<strong>of</strong> all his commanders . But having no personal<br />
or family interest, he never attained to<br />
any higher rank than that <strong>of</strong> a gunner . During<br />
all this time, except at brief intervals, he<br />
was absent from England on foreign service .<br />
He returned to his native country in January,<br />
1760, to find that his mother had died a<br />
few days before, and that on her death-bed<br />
she had made a solemn declaration, accompanied<br />
by such details as left no possible doubt<br />
<strong>of</strong> its truth, that Thomas was the illegitimate<br />
son <strong>of</strong> King George II ., born while he was<br />
Prince <strong>of</strong> Wales . <strong>The</strong> fact <strong>of</strong> the birth had,<br />
however, never been communicated by the<br />
mother to the prince, and George II . died<br />
without knowing that he had such a son<br />
living .<br />
Dunckerley, in the account <strong>of</strong> the affair<br />
which he left among his posthumous papers,<br />
says : "This information gave me great surprise<br />
and much uneasiness ; and as I was<br />
obliged to return immediately to my duty on<br />
board the Vanguard, I made it known to no<br />
person at that time but Captain Swanton .<br />
He said that those who did not know me would<br />
look on it to be nothing more than a gossip's<br />
story. We were then bound a second time to<br />
Quebec, and Captain Swanton did promise me<br />
that on our return to England he would endeavour<br />
to get me introduced to the king, and<br />
that he would give me a character ; but when<br />
we came back to England the king was dead."<br />
Dunckerley had hoped that his case would<br />
have been laid before his royal father, and that<br />
the result would have been an appointment<br />
equal to his birth . But the frustration <strong>of</strong><br />
these hopes by the death <strong>of</strong> the king seems to<br />
have discouraged him, and no efforts appear<br />
for some time to have been made by him or<br />
his friends to communicate the facts to George<br />
III ., who had succeeded to the throne .<br />
In 1761 he again left England as a gunner<br />
in Lord Anson's fleet, and did not return until<br />
1764, at which time, finding himself embarrassed<br />
with a heavy debt, incurred in the expenses<br />
<strong>of</strong> his family (for he had married in<br />
early life in the year 1744), knowing no person<br />
who could authenticate the story <strong>of</strong> his birth,<br />
and seeing no probability <strong>of</strong> gaining access to<br />
the ear <strong>of</strong> the king, he sailed in a merchant<br />
vessel for the Mediterranean . He had previously<br />
been granted superannuation in the navy<br />
in consequence <strong>of</strong> his long services, and received<br />
a small pension, the principal part <strong>of</strong><br />
which he left for the support <strong>of</strong> his family<br />
during his absence .<br />
But the romantic story <strong>of</strong> his birth began<br />
to be publicly known and talked about and<br />
in 1766 attracted the attention <strong>of</strong> several persons<br />
<strong>of</strong> distinction, who endeavored, but without<br />
success, to excite the interest <strong>of</strong> the<br />
Princess Dowager <strong>of</strong> Wales in his behalf .<br />
In 1767, however, the declaration <strong>of</strong> his<br />
mother was laid before the king, who was<br />
George III ., the grandson <strong>of</strong> his father . It<br />
made an impression on him, and inquiry into
224 DUNCKFRLEY<br />
DYE<br />
his previous character and conduct having<br />
proved satisfactory, on May 7, 1767, the king<br />
ordered Dunckerley to receive a pension <strong>of</strong><br />
£100, which was subsequently increased to<br />
£800, together with a suite <strong>of</strong> apartments in<br />
Hampton Court Palace. He also assumed,<br />
and was permitted to bear, the royal arms<br />
with the distinguishing badge <strong>of</strong> the bend<br />
sinister, and adopted as his motto the appropriate<br />
words "Fato non merito." In his familiar<br />
correspondence, and in his book-plates,<br />
he used the name <strong>of</strong> " Fitz-George."<br />
In 1770 he became a student <strong>of</strong> law, and in<br />
1774 was called to the bar ; but his fondness<br />
for an active life prevented him from ever<br />
making much progress in the legal pr<strong>of</strong>ession .<br />
Dunckerley died at Portsmouth in the year<br />
1795, at the ripe age <strong>of</strong> seventy-one ; but his<br />
last years were embittered by the misconduct<br />
<strong>of</strong> his son, whose extravagance and dissolute<br />
conduct necessarily afflicted the mind while it<br />
straitened the means <strong>of</strong> the unhappy parent .<br />
Every effort to reclaim him proved utterly<br />
ineffectual ; and on the death <strong>of</strong> his father, no<br />
provision being left for his support, he became<br />
a vagrant, living for the most part on <strong>Masonic</strong><br />
charity . At last he became a bricklayer's<br />
laborer and was <strong>of</strong>ten seen ascending a ladder<br />
with a hod on his shoulders . His misfortunes<br />
and his misconduct at length found an end,<br />
and the grandson <strong>of</strong> a king <strong>of</strong> England died a<br />
pauper in a cellar at St. Giles .<br />
Dunckerley was initiated into Masonry on<br />
January 10, 1754, in a Lodge, No . 31, which<br />
then met at the Three Tuns, Portsmouth ; in<br />
1760 he obtained a warrant for a Lodge to be<br />
held on board the Vanguard, in which ship he<br />
was then serving ; in the following year the<br />
Vanguard sailed for the West Indies, and<br />
Dunckerley was appointed to the Prince, for<br />
which ship a Lodge was warranted in 1762 ;<br />
this warrant Dunckerley appears to have retained<br />
when he left the service, and in 1766<br />
the Lodge was meeting at Somerset House,<br />
where Dunckerley was then living . In 1768<br />
the Vanguard Lodge was revived in London,<br />
with Dunckerley as its first Master, and it<br />
exists to the present day under the name <strong>of</strong><br />
the "London Lodge," No . 108.<br />
In 1767 he joined the present "Lodge <strong>of</strong><br />
Friendship" ; in 1785 he established a Lodge<br />
at Hampton Court, now No. 255. In 1767<br />
he was appointed Provincial <strong>Grand</strong> Master <strong>of</strong><br />
Hampshire, and in 1776 Provincial <strong>Grand</strong><br />
Master for Essex, and at various dates he was<br />
placed in charge <strong>of</strong> the provinces <strong>of</strong> Bristol,<br />
Dorsetchire, Gloucestershire, Somersetshire,<br />
and Herefordshire . In Royal Arch Masonry<br />
Dunckerley displayed equal activity as in<br />
Craft Masonry ; he was exalted at Portsmouth<br />
in 1754 and in 1766 joined the London Chapter,<br />
which in the following year became a<br />
<strong>Grand</strong> Chapter.<br />
He was especially active in promoting Arch<br />
Masonry all over the country and was in<br />
charge .<strong>of</strong> Essex, Hants, Wilts, Dorset, Devon,<br />
Somersetshire, Gloucestershire, Kent, Suffolk,<br />
Sussex and Durham .<br />
He was also a most zealous Knight Templar,<br />
being in 1791 the first <strong>Grand</strong> Master <strong>of</strong> the<br />
Order when the <strong>Grand</strong> Conclave was formed<br />
in London.<br />
He was also a Mark Mason . A Charge, or<br />
Oration, is still extant, which was delivered<br />
by him at Plymouth in April, 1757, entitled<br />
"<strong>The</strong> Light and Truth <strong>of</strong> Masonry Explained ."<br />
He was also the author <strong>of</strong> "A Song for the<br />
Knights Templars," and <strong>of</strong> an "Ode for an<br />
Exaltation <strong>of</strong> Royal Arch Masons." <strong>The</strong>se<br />
will be found in Thomas Dunckerley-his<br />
Life, Labours and Letters, by H . Sadler (1891) .<br />
It is <strong>of</strong>ten asserted that Dunckerley revised<br />
the Craft Lectures and reconstructed the<br />
Royal Arch Degree, but there is no pro<strong>of</strong><br />
forthcoming <strong>of</strong> these statements. [E . L . H .]<br />
Dupaty, Louis Emanuel Charles Merrier.<br />
<strong>The</strong> author <strong>of</strong> many <strong>Masonic</strong> songs<br />
and other fugitive pieces inserted in the Annales<br />
Magonniques . , He wrote in 1810, with<br />
Rev roui de Saint-Cyr, a comic opera entitled<br />
"Cagliostro ou les Illumines ." In 1818, he<br />
published a <strong>Masonic</strong> tale entitled "l'Harmonie<br />
." He was a poet and dramatic writer<br />
<strong>of</strong> some reputation. He was born in the<br />
Gironde in 1775, elected to the French Academy<br />
in 1835, and died in 1851 .<br />
Duty. <strong>The</strong> duty <strong>of</strong> a Mason as an honest<br />
man is plain and easy . It requires <strong>of</strong> him<br />
honesty in contracts, sincerity in affirming,<br />
simplicity in bargaining and faithfulness in<br />
performing . To sleep little, and to stud<br />
much ; to say little, and to hear and think<br />
much ; to learn, that he may be able to do ; and<br />
then to do earnestly and vigorously whatever<br />
the good <strong>of</strong> his fellows his country, and mankind<br />
requires, are the duties <strong>of</strong> every Mason .<br />
Dyaus . Sanskrit for sky ; bright, exalted .<br />
<strong>The</strong> Deity, the sun, the celestial canopy, the<br />
firmament .<br />
"Dye na Sore," or "Die Wanderer aus<br />
dem Sanskrit Ubersetzt ." A <strong>Masonic</strong> romance,<br />
by Von Meyern, which appeared at Vienna<br />
in 1789, and contains a complete account <strong>of</strong><br />
<strong>Masonic</strong> festivities.
E<br />
E . (Heb., "I .) <strong>The</strong> fifth letter in the<br />
English and in the Graeco-Roman alphabets .<br />
In form the Hebrew M is quite similar to Cheth,<br />
r , which has a numerical value <strong>of</strong> eight, while<br />
that <strong>of</strong> He is five. <strong>The</strong> signification is window,<br />
and in the Egyptian hieroglyphs- is represented<br />
by a hand extending the thumb and<br />
two fingers. It also represents the fifth name<br />
<strong>of</strong> God, 1111 (Hadur), Formosus, Majestuosus.<br />
Eagle. <strong>The</strong> eagle, as a symbol, is <strong>of</strong> great<br />
antiquity. In Egypt, Greece, and Persia,<br />
this bird was sacred to the sun . Among the<br />
Pagans it was an emblem <strong>of</strong> Jupiter, and with<br />
the Druids it was a symbol <strong>of</strong> their supreme<br />
god . In the Scriptures, a distinguished reference<br />
is in many instances made to the eagle ;<br />
especially do we find Moses (Exod . xix. 4)<br />
representing Jehovah as saying, in allusion to<br />
the belief that this bird assists its feeble young<br />
in their flight by bearing them upon its own<br />
pinions, "Ye have seen what I did unto the<br />
EFyptians and how I bare you on a les'<br />
wings and brought you unto myself ." Not<br />
less elevated was the symbolism <strong>of</strong> the eagle<br />
among the Pagans. Thus, Cicero, speaking<br />
<strong>of</strong> the myth <strong>of</strong> Ganymede carried up to Jove<br />
on an eagle's back, says that it teaches us that<br />
the truly wise, irradiated by the shining<br />
light <strong>of</strong> virtue, become more and more like<br />
God, until by wisdom they are borne al<strong>of</strong>t and<br />
soar to Him . <strong>The</strong> heralds explain the eagle as<br />
signifying the same thing among birds as the<br />
lion does among quadrupeds . It is, they say<br />
the most swift, strong, laborious, generous, and<br />
bold <strong>of</strong> all birds, and for this reason it has<br />
been made, both by ancients and moderns,<br />
the R0,:Tbol <strong>of</strong> majesty . In the jewel <strong>of</strong> the<br />
oix Degree is found an eagle displayed<br />
at the foot <strong>of</strong> the cross ; and it is there very<br />
appropriately selected as a symbol <strong>of</strong> Christ,<br />
in His Divine character, bearing the children<br />
<strong>of</strong> His adoption on his wings, teaching them<br />
with unequaled love and tenderness to poise<br />
their unfledged wings and soar from the dull<br />
corruptions <strong>of</strong> earth to a higher and holier<br />
sphere. And for this reason the eagle in the<br />
jewel <strong>of</strong> that degree is very significantly represented<br />
as having the wings displayed as if<br />
in the very act <strong>of</strong> flight .<br />
Eagle and Pelican, Knight <strong>of</strong> the . See<br />
Knight <strong>of</strong> the Eagle and Pelican .<br />
Eagle, Double-Headed . <strong>The</strong> eagle displayed,<br />
that is, with extended wings, as if in<br />
the act <strong>of</strong> flying, has always, from the majestic<br />
character <strong>of</strong> the bird, been deemed an<br />
emblem <strong>of</strong> imperial power . Marius, the consul,<br />
first consecrated the eagle, about eight<br />
years n .c ., to be the sole Roman standard at<br />
the head <strong>of</strong> every legion, and hence it became<br />
the standard <strong>of</strong> the Roman Empire ever afterward<br />
. As the single-headed eagle was thus<br />
adopted as the symbol <strong>of</strong> imperial power, the<br />
double-headed eagle naturally became the representative<br />
<strong>of</strong> a double empire ; and on the<br />
division <strong>of</strong> the Roman dominions into the<br />
eastern and western empire, which were after-<br />
E<br />
EAGLE 225<br />
ward consolidated by the Carlovingian race<br />
into what was ever after called the Holy<br />
Roman Empire, the double-headed eagle was<br />
assumed as the emblem <strong>of</strong> this double empire ;<br />
one head looking, as it were, to the West, or<br />
Rome, and the other to the East, or Byzantium<br />
. Hence the escutcheons <strong>of</strong> many persons<br />
now living, the descendants <strong>of</strong> the princes<br />
and counts <strong>of</strong> the Holy Roman Empire, are<br />
placed upon the breast <strong>of</strong> a double-headed<br />
eagle . Upon the dissolution <strong>of</strong> that empire,<br />
the emperors <strong>of</strong> Germany, who claimed their<br />
empire to be the representative <strong>of</strong> ancient<br />
Rome, assumed the double-headed eagle as<br />
their symbol, and placed it in their arms,<br />
which were blazoned thus : Or, an eagle displayed<br />
sable, having two heads, each enclosed<br />
within an amulet, or beaked and armed gales,<br />
holding in his right claw a sword and scepter<br />
or, and in his left the imperial mound . Russia<br />
also bears the double-headed eagle, having<br />
added, says Brewer, that <strong>of</strong> Poland to her<br />
own, and thus denoting a double empire. It<br />
is, however, probable that the double-headed<br />
eagle <strong>of</strong> Russia is to be traced to some assumed<br />
representation <strong>of</strong> the Holy Roman Empire<br />
based upon the claim <strong>of</strong> Russia to Byzantium ;<br />
for Constantine, the Byzantine emperor, is<br />
said to have been the first who assumed this<br />
device to intimate the division <strong>of</strong> the empire<br />
into East and West .<br />
<strong>The</strong> statement <strong>of</strong> Millington (Heraldry in<br />
History, Poetry, and Romance, p . 290) is<br />
doubtful that "the double-headed eagle <strong>of</strong><br />
the Austrian and Russian empires was first<br />
assumed during the Second Crusade and typified<br />
the great alliance formed by the Christian<br />
sovereigns <strong>of</strong> Greece and Germany against the<br />
enemy <strong>of</strong> their common faith, and it is retained<br />
by Russia and Austria as representations <strong>of</strong><br />
those empires ." <strong>The</strong> theory is more probable<br />
as well as more generally accepted which connects<br />
the symbol with the eastern and western<br />
empires <strong>of</strong> Rome . It is, however, agreed by<br />
all that while the single-headed eagle denotes<br />
imperial dignity, the extension and multiplication<br />
<strong>of</strong> that dignity is symbolized by the two<br />
heads.<br />
<strong>The</strong> double-headed eagle was probably first<br />
introduced as a symbol into Masonry in the
226 EAGLE<br />
EAST<br />
year 1758 . In that year the body calling itself<br />
the Council <strong>of</strong> Emperors <strong>of</strong> the East and<br />
West was established in Paris . <strong>The</strong> doubleheaded<br />
eagle was likely to have been assumed<br />
by i .his Council iii reference to the double<br />
jurisdiction whic'r it claimed, and which is<br />
represented so distinctly in its title . Its<br />
ritual, which consisted <strong>of</strong> twenty-five degrees,<br />
all <strong>of</strong> which are now contained in the<br />
Ancient and Accepted Scottish Rite, was subsequently<br />
established in the city <strong>of</strong> Berlin,<br />
and adopted by the <strong>Grand</strong> Lodge <strong>of</strong> the Three<br />
Globes .<br />
<strong>The</strong> jewel <strong>of</strong> the Thirty-third Degree, or<br />
Sovereign <strong>Grand</strong> Inspector-General <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite, is a<br />
double-headed eagle (which was originally<br />
black, but is now generally <strong>of</strong> silver) a golden<br />
crown resting on both heads, wings displayed,<br />
beak and claws <strong>of</strong> gold, his talons grasping a<br />
wavy sword, the emblem <strong>of</strong> cherubic fire, the<br />
hilt held by one talon, the blade by the other .<br />
<strong>The</strong> banner <strong>of</strong> the Order is also a doubleheaded<br />
eagle crowned .<br />
Eagle, Knight <strong>of</strong> the. See Knight <strong>of</strong><br />
the Eagle .<br />
Eagle, Knight <strong>of</strong> the American . See<br />
Knight <strong>of</strong> the American Eagle .<br />
Eagle, Knight <strong>of</strong> the Black. See<br />
Knight <strong>of</strong> the Black Eagle .<br />
Eagle, Knight <strong>of</strong> the Golden . See<br />
Knight <strong>of</strong> the Golden Eagle .<br />
Eagle, Knight <strong>of</strong> the Prussian . See<br />
Knight <strong>of</strong> the Prussian Eagle .<br />
Eagle, Knight <strong>of</strong> the Red. See Knight<br />
<strong>of</strong> the Red Eagle .<br />
Eagle, Knight <strong>of</strong> the White and Black .<br />
See Knight <strong>of</strong> the White and Black Eagle .<br />
Eagles, Knight <strong>of</strong> the Two Crowned.<br />
See Knight <strong>of</strong> the Two Crowned Eagles .<br />
Ear <strong>of</strong> Corn. This was, among all the<br />
ancients, an emblem <strong>of</strong> plenty . Ceres, who<br />
was universally worshiped as the goddess <strong>of</strong><br />
abundance, and even called by the Greeks<br />
Demeter, a manifest corruption <strong>of</strong> Gemeter, or<br />
mother earth, was symbolically represented<br />
with a garland on her head composed <strong>of</strong> ears<br />
<strong>of</strong> corn, a lighted torch in one hand, and a<br />
cluster <strong>of</strong> poppies and ears <strong>of</strong> corn in the other .<br />
And in the Hebrew, the most significant <strong>of</strong> all<br />
languages, the two words, which signify an ear<br />
<strong>of</strong> corn, are both derived from roots which<br />
give the idea <strong>of</strong> abundance . For shibboleth<br />
which is applicable both to an ear <strong>of</strong> corn and<br />
a flood <strong>of</strong> water, has its root in shabal, to increase<br />
or to flow abundantly ; and the other<br />
name <strong>of</strong> corn, dagan, is derived from the verb<br />
dagah, signifying to multiply, or to be increased<br />
.<br />
Ear <strong>of</strong> corn, which is a technical expression<br />
in the Second Degree, has been sometimes<br />
ignorantly displaced by a sheaf <strong>of</strong> wheat . This<br />
is done in America, under the mistaken supposition<br />
that corn refers only to Indian maize,<br />
which was unknown to the ancients . But<br />
corn is a generic word, and includes wheat and<br />
every other kind <strong>of</strong> grain . This is its legitimate<br />
English meaning, and hence an ear <strong>of</strong><br />
corn, which is an old expression, and the right<br />
one, would denote a stalk, but not a sheaf <strong>of</strong><br />
wheat . (See Shibboleth .)<br />
Ear, <strong>The</strong> Listening . <strong>The</strong> listening ear is<br />
one <strong>of</strong> the three precious jewels <strong>of</strong> a Fellow-<br />
Craft Mason . In the Hebrew language, the<br />
verb YnT, shemong, signifies not only to hear,<br />
but also to understand and to obey . Hence,<br />
when Jesus said, after a parable, "he that<br />
hath ears to hear, let him hear," he meant to<br />
denote that he who hears the recital <strong>of</strong> allegories<br />
should endeavor to discover their hidden<br />
meaning and be obedient to their teaching .<br />
This is the true meaning <strong>of</strong> the symbol <strong>of</strong> the<br />
listening ear, which admonishes the Fellow<br />
Craft not only that he should receive lessons<br />
<strong>of</strong> instruction from his teacher, but that he<br />
should treasure them in his breast, so as to<br />
ponder over their meaning and carry out their<br />
design .<br />
Earthen Pan. In the lectures <strong>of</strong> the early<br />
part <strong>of</strong> the eighteenth century used as a symbol<br />
<strong>of</strong> zeal, together with chalk and charcoal,<br />
which represented freedom and fervency . In<br />
the modern lectures clay has been substituted<br />
for it. Pan once signified hard earth, a meaning<br />
which is now obsolete, though from it we<br />
derive the name <strong>of</strong> a cooking utensil .<br />
East . <strong>The</strong> East has always been considered<br />
peculiarly sacred . This was, without<br />
exception, the case in all the Ancient Mysteries<br />
. In the Egyptian rites, especially, and<br />
those <strong>of</strong> Adonis, which were among the earliest,<br />
and from which the others derived their<br />
existence, the sun was the object <strong>of</strong> adoration,<br />
and his revolutions through the various seasons<br />
were fictitiously represented . <strong>The</strong> spot,<br />
therefore, where this luminary made his appearance<br />
at the commencement <strong>of</strong> day, and<br />
where his worshipers were wont anxiously to<br />
look for the first darting <strong>of</strong> his prolific rays,<br />
was esteemed as the figurative birthplace <strong>of</strong><br />
their god, and honored with an appropriate<br />
degree <strong>of</strong> reverence . And even among those<br />
nations where sun-worship gave place to more<br />
enlightened doctrines, the respect for the place<br />
<strong>of</strong> sun-rising continued to exist . <strong>The</strong> camp<br />
<strong>of</strong> Judah was placed by Moses in the East as a<br />
mark <strong>of</strong> distinction ; the tabernacle in the<br />
wilderness was placed due East and West ;<br />
and the practise was continued in the erection<br />
<strong>of</strong> Christian churches . Hence, too, the primitive<br />
Christians always turned toward the<br />
East in their Public prayers, which custom St .<br />
Augustine (Serm . Dom. in Monte, c . 5), accounts<br />
for "because the East is the most honorable<br />
part <strong>of</strong> the world, being the region <strong>of</strong><br />
light whence the glorious sun arises ." And<br />
hence all <strong>Masonic</strong> Lodges, like their great prototype<br />
the Temple <strong>of</strong> Jerusalem, are built, or<br />
supposed to be built, due East and West ; and<br />
as the North is esteemed a place <strong>of</strong> darkness,<br />
the East, on the contrary, is considered a<br />
place <strong>of</strong> light .<br />
In the primitive Christian church, according<br />
to St . Ambrose, in the ceremonies accompanying<br />
the baptism <strong>of</strong> a catechumen, "he turned<br />
towards the West, the image <strong>of</strong> darkness, to<br />
abjure the world, and towards the East, the<br />
emblem <strong>of</strong> light, to denote his alliance with
EAST<br />
EBONY 227<br />
Jesus Christ ." And so, too, in the oldest lectures<br />
<strong>of</strong> the last century, the Mason is said to<br />
travel from the West to the East, that is, from<br />
darkness to light . In the Prestonian system,<br />
the question is asked, "What induces you to<br />
leave the West to travel to the East?" And<br />
the answer is : "In search <strong>of</strong> a Master, and<br />
from him to gain instruction ." <strong>The</strong> same<br />
idea, if not precisely the same language, is preserved<br />
in the modern and existing rituals .<br />
<strong>The</strong> East, being the place where the Master<br />
sits, is considered the most honorable part <strong>of</strong><br />
the Lodge, and is distinguished from the rest<br />
<strong>of</strong> the room by a dais, or raised platform,<br />
which is occupied only by those who have<br />
passed the Chair .<br />
Bazot (Manuel, p. 154) says : "<strong>The</strong> veneration<br />
which Masons have for the East, confirms<br />
the theory that it is from the East that the<br />
<strong>Masonic</strong> cult proceeded, and that this bears a<br />
relation to the primitive religion whose first<br />
degeneration was sun-worship ."<br />
East and West, Knight <strong>of</strong> the . See<br />
Knight <strong>of</strong> the East and West .<br />
East, <strong>Grand</strong> . <strong>The</strong> place where a <strong>Grand</strong><br />
Lodge holds its communications and whence<br />
are issued its edicts, is <strong>of</strong>ten called its <strong>Grand</strong><br />
East . Thus, the <strong>Grand</strong> East <strong>of</strong> Boston<br />
would, according to this usage, be placed<br />
at the head <strong>of</strong> documents emanating from<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Massachusetts . <strong>Grand</strong><br />
Orient has sometimes been used instead <strong>of</strong><br />
<strong>Grand</strong> East, but improperly . Orient might<br />
be admissible as signifying East, but <strong>Grand</strong><br />
Orient having been adopted as the name <strong>of</strong><br />
certain <strong>Grand</strong> Bodies, such as the <strong>Grand</strong><br />
Orient <strong>of</strong> France, which is tantamount to the<br />
<strong>Grand</strong> Lodge <strong>of</strong> France, the use <strong>of</strong> the term<br />
might lead to confusion . Thus, the Orient<br />
<strong>of</strong> Paris is the seat <strong>of</strong> the <strong>Grand</strong> Orient <strong>of</strong><br />
France . <strong>The</strong> expression <strong>Grand</strong> East, however,<br />
is almost exclusively confined to America,<br />
and even there is not in universal use .<br />
East Indies . See India .<br />
East, Knight <strong>of</strong> the . See Knight <strong>of</strong> the<br />
East.<br />
Easter . Easter Sunday, being the day<br />
celebrated by the Christian church in commemoration<br />
<strong>of</strong> the resurrection <strong>of</strong> the Lord<br />
Jesus, is appropriately kept as a feast-day by<br />
Rose Croix Masons.<br />
Easter Monday. On this day, in every<br />
third year, Councils <strong>of</strong> Kadosh in the Ancient<br />
and Accepted Scottish Rite hold their elections<br />
.<br />
Eastern Star, Order <strong>of</strong> the .<br />
An American<br />
Adoptive Rite, called the "Order <strong>of</strong> the<br />
Eastern Star," invented by Bro . Robert<br />
Morris, and somewhat popular in America .<br />
It consists <strong>of</strong> five degrees, viz ., 1, Jephtha's<br />
Daughter, or the Daughter's Degree ; 2,<br />
Ruth, or the Widow's Degree ; 3, Esther, or the<br />
Wife's Degree ; 4, Martha, or the Sister's<br />
Degree ; 5, Elects, or the Benevolent . It is<br />
entirely different from European or French<br />
Adoptive Masonry . Recently, this Order<br />
has undergone a thorough organization, and<br />
been extended into other countries, especially<br />
into South America and Great Britain.<br />
East Port . An error <strong>of</strong> ignorance in the<br />
Lansdowne Manuscript, where the expression<br />
"the city <strong>of</strong> East Port" occurs as a corruption<br />
<strong>of</strong> "the cities <strong>of</strong> the East ."<br />
Eavesdropper. A listener . <strong>The</strong> punishment<br />
which was directed in the old lectures,<br />
at the revival <strong>of</strong> Masonry in 1717, to be inflicted<br />
on a detected cowan was : "To be<br />
placed under the eaves <strong>of</strong> the house in rainy<br />
weather, till the water runs in at his shoulders<br />
and out at his heels ." <strong>The</strong> French inflict a<br />
similar punishment . "On le met sous une<br />
gouttiere, une pompe, ou une fontaine,<br />
jusqu'h ce qu'il~~soit mouill6 depuis la tete<br />
jusqu aux pieds . Hence a listener is called<br />
an eavesdropper . <strong>The</strong> word is not, as has<br />
by some been supposed, a peculiar <strong>Masonic</strong><br />
term, but is common to the language . Skinner<br />
gives it in his Etymologicon, and calls it<br />
"vox sane elegantissima" ; and Blackstone<br />
(Comm .,iv .,13) thus defines it : "Eavesdroppers,<br />
or such as listen under walls, or windows, or<br />
the eaves <strong>of</strong> a house, to hearken after discourse,<br />
and thereupon to frame slanderous<br />
and mischievous tales, are a common nuisance<br />
and presentable at the court leet ; or are indictable<br />
at the sessions, and punishable by fine<br />
and finding sureties for their good behavior ."<br />
Ebal. According to Mackenzie (Royal<br />
<strong>Masonic</strong> Cyclopadia s .v .) the following was<br />
introduced into the lectures <strong>of</strong> Masonry in<br />
the last century : "Moses commanded Israel<br />
that as soon as they had passed the Jordan,<br />
they should go to Shechem, and divide into<br />
two bodies, each composed <strong>of</strong> six tribes : one<br />
placed on, that is, adjacent to, Mount Ebal ;<br />
the other on, or adjacent to, Mount Gerizim .<br />
<strong>The</strong> six tribes on or at Gerizim were to pronounce<br />
blessings on those who should faithfully<br />
observe the law ; and the six on Mount<br />
Ebal were to pronounce curses against those<br />
who should violate it. This Joshua executed .<br />
(Deut . xxvii ; Joshua viii. 30-35 .) Moses enjoined<br />
them to erect an altar <strong>of</strong> unhewn stones<br />
on Mount Ebal, and to plaster them over,<br />
that the law might be written on the altar .<br />
Shechem is the modern Nablous ."<br />
Eben Bohan . <strong>The</strong> stone which Bohan set<br />
up as a witness-stone, and which afterward<br />
served as a boundary-mark on the frontier<br />
between Judah and Benjamin. (Joshua xv .6;<br />
xviii. 17 .)<br />
Eben-Ezer . (Heb ., stone <strong>of</strong><br />
help .) A stone set up by Samuel between<br />
Mizpeh and Shen in testimony <strong>of</strong> the Divine<br />
assistance obtained against the Philistines .<br />
(1 Sam . vii. 12 .)<br />
Eblis. <strong>The</strong> Arabian name <strong>of</strong> the prince <strong>of</strong><br />
the apostate angels, exiled to the infernal<br />
regions for refusing to worship Adam at the<br />
command <strong>of</strong> the Supreme, Ebhs claiming that<br />
he had been formed <strong>of</strong> ethereal fire, while<br />
Adam was created from clay. <strong>The</strong> Mohammedans<br />
assert that at the birth <strong>of</strong> their<br />
prophet the throne <strong>of</strong> Eblis was precipitated<br />
to the bottom <strong>of</strong> hell . <strong>The</strong> Azazel <strong>of</strong> the<br />
Hebrews.<br />
Ebony Box. A symbol in the high degrees<br />
<strong>of</strong> the human heart, which is intended to
228 ECBATANA<br />
ECOSSAIS<br />
teach reserve and taciturnity, which should<br />
be inviolably maintained in regard to the incommunicable<br />
secrets <strong>of</strong> the Order. When it<br />
is said that the ebony box contained the plans<br />
<strong>of</strong> the Temple <strong>of</strong> Solomon, the symbolic teaching<br />
is, that in the human heart are deposited<br />
the secret designs and motives <strong>of</strong> our conduct<br />
by which we propose to erect the spiritual<br />
temple <strong>of</strong> our lives.<br />
Eebatana. An ancient city <strong>of</strong> great<br />
interest to those who study the history <strong>of</strong> the<br />
rebuilding <strong>of</strong> the Temple . Its several names<br />
were Agbatana, Hagmatana, and Achmeta .<br />
Tradition attributes the founding <strong>of</strong> the city<br />
to Solomon, Herodotus to Deioces 728 B .C .,<br />
the Book <strong>of</strong> Judith to Arphaxad . ft was the<br />
ancient capital <strong>of</strong> Media. Vast quantities <strong>of</strong><br />
rubbish now indicate where the palace and<br />
citadel stood . <strong>The</strong> Temple <strong>of</strong> the Sun<br />
crowned a conical hill enclosed by seven concentric<br />
walls . According to Celsus, there was<br />
thus exhibited a scale composed <strong>of</strong> seven steps<br />
or stages, with an eighth at the upper extremity<br />
. <strong>The</strong> first stage was composed <strong>of</strong><br />
lead, and indicated Saturn ; the second <strong>of</strong> tin<br />
denoted Venus ; the third, <strong>of</strong> copper, denoted<br />
Jupiter ; the fourth, <strong>of</strong> iron, denoted Mars ; the<br />
fifth, <strong>of</strong> divers metals, denoted Mercury ;<br />
the sixth, <strong>of</strong> silver, denoted the Moon ; the<br />
seventh, <strong>of</strong> gold, denoted the Sun ; then the<br />
highest, Heaven. As they rose in gradation<br />
toward the pinnacle, all the gorgeous battlements<br />
represented at once-in Sabean fashion<br />
-the seven planetary spheres. <strong>The</strong> principal<br />
buildings were the Citadel, a stronghold <strong>of</strong><br />
enormous dimensions, where also the archives<br />
were kept, in which Darius found the edict <strong>of</strong><br />
Cyrus the Great concerning the rebuilding <strong>of</strong><br />
the Holy Temple in Jerusalem .<br />
Eclectic Masonry. From the Greek,<br />
J,cXewnubs, eklektikos, which means selecting .<br />
Those philosophers who, in ancient times,<br />
selected from the various systems <strong>of</strong> philosophy<br />
such doctrines as appeared most conformable<br />
to truth were called "eclectic philosophers<br />
." So the confederation <strong>of</strong> Masons in<br />
Germany which consisted <strong>of</strong> Lodges that<br />
selected the degrees which they thought most<br />
comformable to ancient <strong>Freemasonry</strong>, was<br />
called the eclectic union, and the Masonry<br />
which it adopted received the name <strong>of</strong> Eclectic<br />
Masonry. (See Eclectic Union.)<br />
Eclectic Rite. <strong>The</strong> Rite practised by the<br />
Eclectic Union, which see.<br />
Eclectic Union . <strong>The</strong> fundamental idea<br />
<strong>of</strong> a union <strong>of</strong> the German Lodges for the purpose<br />
<strong>of</strong> purifying the <strong>Masonic</strong> system <strong>of</strong> the<br />
corruptions which had been introduced by<br />
the numerous degrees founded on alchemy,<br />
theosophy, and other occult sciences which at<br />
that time flooded the continent <strong>of</strong> Europe,<br />
originated, in 1779, with the Baron Von Ditfurth,<br />
who had been a prominent member <strong>of</strong><br />
the Rite <strong>of</strong> Strict Observance ; although Lenning<br />
attributes the earlier thought <strong>of</strong> a circular<br />
letter to Von Knigge. But the first practical<br />
step toward this purification was taken in<br />
1783 by the Provincial <strong>Grand</strong> Lodges <strong>of</strong><br />
Frankfort-on-the-Main and <strong>of</strong> Wetzlar . <strong>The</strong>se<br />
two bodies addressed an encyclical letter to<br />
the Lodges <strong>of</strong> Germany in which they invited<br />
them to enter into an alliance for the purpose<br />
<strong>of</strong> "re-establishing the Royal Art <strong>of</strong> <strong>Freemasonry</strong><br />
." <strong>The</strong> principal points on which this<br />
union or alliance was to be founded were, 1 .<br />
That the three symbolic degrees only were to<br />
be acknowledged by the united Lodges . 2 .<br />
That each Lodge was permitted to practise<br />
for itself such high degrees as it might select<br />
for itself but that the recognition <strong>of</strong> these was<br />
not to he made compulsory on the other<br />
Lodges . 3 . That all the united Lodges were<br />
to be equal, none being dependent on any<br />
other . <strong>The</strong>se propositions were accepted by<br />
several Lodges, and thence resulted the Eklectischer<br />
Bund, or Eclectic Union <strong>of</strong> Germany .<br />
at the head <strong>of</strong> which is the "Mother <strong>Grand</strong><br />
Lodge <strong>of</strong> the Eclectic Union" at Frankforton-the-Main<br />
which has 21 Lodges and 3,166<br />
brethren under its jurisdiction . <strong>The</strong> system<br />
<strong>of</strong> Masonry practised by this union is called<br />
the Eclectic system, and the Rite recognized<br />
by it is the Eclectic Rite, which consists <strong>of</strong><br />
only the three degrees <strong>of</strong> pprentice, Fellow-<br />
Craft, and Master Mason .<br />
Eeossais. This is a French word, which<br />
is most generally to be translated as Scottish<br />
Master. <strong>The</strong>re are numerous degrees under<br />
the same or a similar name ; all <strong>of</strong> them, however,<br />
concurring in one particular, namely,<br />
that <strong>of</strong> detailing the method adopted for the<br />
preservation <strong>of</strong> the true Word . <strong>The</strong> American<br />
Mason will understand the character <strong>of</strong><br />
the system <strong>of</strong> Ecossaism, as it may be called,<br />
when he is told that the Select Master <strong>of</strong><br />
his own Rite is really an Ecossais Degree .<br />
It is found, too, in many other Rites . Thus,<br />
in the French Rite it is the Fifth Degree .<br />
In the Ancient and Accepted Scottish Rite,<br />
the Thirteenth Degree or Knights <strong>of</strong> the<br />
Ninth Arch is properly an Ecossais Degree .<br />
<strong>The</strong> Ancient York Rite is without an Ecossais<br />
Degree, but its principles are set forth<br />
in the instructions <strong>of</strong> the Royal Arch .<br />
Some idea <strong>of</strong> the extent to which these degrees<br />
have been multiplied may be formed<br />
from the fact that Oliver has a list <strong>of</strong> eighty<br />
<strong>of</strong> them ; Ragon enumerates eighty-three ; and<br />
the Baron Tschoudy, rejecting, twenty-seven<br />
which he does not consider legitimate, retains<br />
a far greater number to whose purity he does<br />
not object.<br />
In the Ecossais system there is a legend,<br />
a part <strong>of</strong> which has been adopted in all the<br />
Ecossais degrees, and which has in fact been<br />
incorporated into the mythical history <strong>of</strong><br />
Masonry . It is to the effect that the builder<br />
<strong>of</strong> the Temple engraved the word upon a triangle<br />
<strong>of</strong> pure metal, and, fearing that it might<br />
be lost, he always bore it about his person<br />
suspended from his neck, with the a aved<br />
side next to his breast. In a time great<br />
peril to himself, he cast it into an old dry well,<br />
which was in the southeast comer <strong>of</strong> the<br />
Temple, where it was afterward found by<br />
three Masters . <strong>The</strong>y were passing near the<br />
well at the hour <strong>of</strong> meridian, and were attracted<br />
by its brilliant appearance ; whereupon
ECOSSAIS<br />
ECOSSAIS 229<br />
one <strong>of</strong> them, descending with the assistance <strong>of</strong> sixth Degree <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
his comrades, obtained it, and carried it to France.<br />
King Solomon . But the more modern form Ecossais <strong>of</strong> Naples . <strong>The</strong> Forty-second<br />
<strong>of</strong> the legend dispenses with the circumstance Degree <strong>of</strong> the collection <strong>of</strong> the Metropolitan<br />
<strong>of</strong> the dry well and says that the builder Chapter <strong>of</strong> France .<br />
deposited it in tie place which had been purposely<br />
prepared for it, and where centuries Degree <strong>of</strong> the collection <strong>of</strong> the Metropolitan<br />
Ecossais <strong>of</strong> Perfection . <strong>The</strong> Thirty-ninth<br />
afterward it was found . And this amended Chapter <strong>of</strong> France .<br />
form <strong>of</strong> the legend is more in accord with the Eeossals <strong>of</strong> Prussia . A degree in the<br />
recognized symbolism <strong>of</strong> the loss and the recovery<br />
<strong>of</strong> the Word.<br />
sophic Scottish Rite .<br />
archives <strong>of</strong> the Mother Lodge <strong>of</strong> the Philo-<br />
Ecossais. 1 . <strong>The</strong> Fourth Degree <strong>of</strong> Ramsay's<br />
Rite, and the original whence all the de-<br />
form <strong>of</strong> Ecossaism, and found in several<br />
Ecossais <strong>of</strong> St . Andrew . A not unusual<br />
grees <strong>of</strong> Ecossaism have sprung . 2 . <strong>The</strong> Rites. 1 . <strong>The</strong> Second Degree <strong>of</strong> the Clerks<br />
Fifth Degree <strong>of</strong> the French Rite . 3 . <strong>The</strong> <strong>of</strong> Strict Observance ; 2 . <strong>The</strong> Twenty-first<br />
Ecossais degrees constitute the fourth class Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim ; 3 . <strong>The</strong><br />
<strong>of</strong> the Rite <strong>of</strong> Mizraim-from the Fourteenth Twenty-ninth Degree <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite is also an Ecossais <strong>of</strong> St .<br />
to the Twenty-first Degree. In the subsequent<br />
articles only the principal Ecossais degrees will Andrew ; 4. <strong>The</strong> Sixty-third Degree <strong>of</strong> the<br />
be mentioned .<br />
collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
Ecossais Architect, Perfect. (Ecossais France is an Ecossais <strong>of</strong> St. Andrew <strong>of</strong> Scotland<br />
; 5. <strong>The</strong> Seventy-fifth Degree <strong>of</strong> the same<br />
Architecte Parfait.) A degree in the collection<br />
<strong>of</strong> M . Pyron.<br />
collection is called Ecossais <strong>of</strong> St . Andrew <strong>of</strong><br />
Ecossais d'Angers or Ecossais d'Alcidony<br />
. Two degrees mentioned in a work Ecossais <strong>of</strong> St. George . A degree in the<br />
the Thistle .<br />
entitled Philosophical Considerations on <strong>Freemasonry</strong><br />
.<br />
Ecossals <strong>of</strong> the Forty. (Ecossais des<br />
collection <strong>of</strong> Le Page .<br />
English. (Ecoss . Anglais .) A Quarante.) <strong>The</strong> Thirty-fourth Degree <strong>of</strong> the<br />
degree in the Mother Lodge <strong>of</strong> the Philosophic collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
Rite.<br />
France .<br />
Ecossais, Faithful. (Ecossais Fidlle.) Ecossais <strong>of</strong> the Lodge <strong>of</strong> Prince Edward .<br />
(See Vielle Bru .)<br />
A degree in the collection <strong>of</strong> Pyron . This was<br />
Ecossais, French. <strong>The</strong> Thirty-fifth Degree<br />
<strong>of</strong> the collection <strong>of</strong> the Metropolitan Prince Charles Edward, the young retender .<br />
probably a Stuart degree, and referred to<br />
Chapter <strong>of</strong> France .<br />
Ecossais <strong>of</strong> the Sacred ault <strong>of</strong> James<br />
Ecossais, <strong>Grand</strong> . <strong>The</strong> Fourteenth Degree VI. 1 . <strong>The</strong> Thirty-third Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France,<br />
<strong>of</strong> the Scottish Rite is so called in some <strong>of</strong> the<br />
French rituals .<br />
said to have been composed by the Baron<br />
Ecossals, <strong>Grand</strong> Architect. (<strong>Grand</strong> Architect<br />
Ecossais .) <strong>The</strong> Forty-fifth Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim. 3 . In the French rituals,<br />
Tschoudy . 2 . <strong>The</strong> Twentieth Degree <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France .<br />
this name has been given to the Fourteenth<br />
Ecossais, <strong>Grand</strong> Master . Formerly the Degree <strong>of</strong> the Scottish Rite . Chemin Dupontcs<br />
says that the degree was a homage Sixth Degree <strong>of</strong> the Capitular system, prac-<br />
paid<br />
tised in Holland .<br />
Ecossais, Knight . A synonym <strong>of</strong> the<br />
Ninth Degree <strong>of</strong> Illuminism . It is more commonly<br />
called Illuminatus Diri ens .<br />
Ecossais, Master . <strong>The</strong> Fifth Degree <strong>of</strong><br />
the Rite <strong>of</strong> Zinnendorf. It was also formerly<br />
among the high degrees <strong>of</strong> the German Chapter<br />
and those <strong>of</strong> the Rite <strong>of</strong> the Clerks <strong>of</strong><br />
Strict Observance. It is said to have been<br />
composed by Baron Hund .<br />
Ecossais Novice. A synonym <strong>of</strong> the<br />
Eighth Degree <strong>of</strong> Illuminism . It is more<br />
commonly called Illuminatus Major .<br />
Ecossals <strong>of</strong> Clermont . <strong>The</strong> Thirteenth<br />
Degree <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France.<br />
Ecossais <strong>of</strong> England . A degree in the<br />
collection <strong>of</strong> M . Le Rouge .<br />
Ecossais <strong>of</strong> Franville. <strong>The</strong> Thirty-first<br />
Degree <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France .<br />
Ecossais <strong>of</strong> Hiram . A degree in the<br />
Mother Lodge <strong>of</strong> the Philosophic Scotch Rite .<br />
Ecossais <strong>of</strong> Messina. A degree in the<br />
nomenclature <strong>of</strong> M . Fustier.<br />
Ecossais <strong>of</strong> Montpellier. <strong>The</strong> Thirty-<br />
to the kings <strong>of</strong> Scotland . Nothing., however,<br />
<strong>of</strong> this can be found in its present ritual ; but it<br />
is very probable that the degree, in its first<br />
conception, and in some ritual that no longer<br />
exists, was an <strong>of</strong>fspring <strong>of</strong> the house <strong>of</strong> Stuart,<br />
<strong>of</strong> which James VI . was the first English<br />
king.<br />
Ecossais <strong>of</strong> the Three J. J . J. 1 . <strong>The</strong><br />
Thirty-second Degree <strong>of</strong> the collection <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France . 2 . <strong>The</strong><br />
Nineteenth Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
<strong>The</strong> three J. J. J . are the initials <strong>of</strong> Jourdain,<br />
Jaho, Jachin.<br />
Ecossals <strong>of</strong> Toulouse . A degree in the<br />
archives <strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophic<br />
Scottish Rite .<br />
Ecossais <strong>of</strong> the Triple Triangle . <strong>The</strong><br />
Thirty-seventh Degree <strong>of</strong> the collection <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France .<br />
Ecossais, Parisian . So Thory has it ; but<br />
Ragon, and all the other nomenclators, give it<br />
as cossais Panisait re. <strong>The</strong> Seventeenth Degree<br />
<strong>of</strong> the Rite <strong>of</strong> Mizraim.<br />
Ecossais, Perfect . A degree in the archives<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophic<br />
Scottish Rite .
230 ECOSSISM<br />
EDWARD<br />
Eeossism. A name given by French <strong>Masonic</strong><br />
writers to the thirty-three degrees <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite. This<br />
in English, would be equivalent to Scottis!e<br />
Masonry which see .<br />
Ecuador. Masonry was introduced into<br />
the Republic <strong>of</strong> Ecuador, in the year 1857, by<br />
the <strong>Grand</strong> Orient <strong>of</strong> Peru, which organized a<br />
Symbolic Lodge and Chapter <strong>of</strong> the Eighth<br />
Degree in Guayaquil ; but in consequence <strong>of</strong><br />
the opposition <strong>of</strong> the priests, these bodies did<br />
not flourish, and at the end <strong>of</strong> two years their<br />
members surrendered their -warrants and<br />
ceased to pursue their <strong>Masonic</strong> labors . But,<br />
since then the Craft has revived and there are<br />
in Ecuador two Lodges under the <strong>Grand</strong><br />
Lodge <strong>of</strong> Peru .<br />
Edda. An Icelandic word, literally translated<br />
great-grandmother, as referred to in<br />
Scandinavian poetry. <strong>The</strong>re are in reality<br />
two books <strong>of</strong> this name which were deemed<br />
inspired by the ancient Germans, Norwegians,<br />
and Swedes, and there grew out so many<br />
myths from these canonical writings, that<br />
great difficulty is now experienced as to what<br />
were apocryphal. <strong>The</strong> myths springing from<br />
the old German theology are full <strong>of</strong> beauty ;<br />
they pervade <strong>Freemasonry</strong> extensively and so<br />
intimately that they are believed by many <strong>of</strong><br />
the best students to be the origin <strong>of</strong> a large<br />
number <strong>of</strong> its legends and symbols.<br />
<strong>The</strong> older <strong>of</strong> the two, called <strong>The</strong> Edda <strong>of</strong><br />
Samund the Learned, was written in a language<br />
existing in Denmark, Sweden, and Norway<br />
as early as the eighth century. Samund<br />
Sigfusson, an Icelandic priest born in 1056,<br />
collected thirty-nine <strong>of</strong> these poems during the<br />
earlier portion <strong>of</strong> the twelfth century. <strong>The</strong><br />
most remarkable <strong>of</strong> these poems is the Oracle<br />
<strong>of</strong> the Prophetess, containing the cosmogony,<br />
under the Scandinavian belief, from the creation<br />
to the destruction <strong>of</strong> the world . A wellpreserved<br />
copy was found in Iceland in 1643 .<br />
<strong>The</strong> younger Edda is a collection <strong>of</strong> the<br />
myths <strong>of</strong> the gods, and <strong>of</strong> explanations <strong>of</strong><br />
meters <strong>of</strong> Pagan poetry, and is intended for<br />
instruction <strong>of</strong> young scalds or poets. <strong>The</strong><br />
first copy was found complete in 1628 . <strong>The</strong><br />
prologue is a curious compendium <strong>of</strong> Jewish,<br />
Greek Christian, Roman, and Icelandic<br />
legend. Its authorship is ascribed to Snorro<br />
Sturleson, born in 1178 ; hence called Edda <strong>of</strong><br />
Snorro .<br />
Edict <strong>of</strong> Cyrus . Five hundred and thirtysix<br />
years before the Christian era, Cyrus<br />
issued his edict permitting the Jews to return<br />
from the captivity at Babylon to Jerusalem,<br />
and to rebuild the House <strong>of</strong> the Lord . At the<br />
same time he restored to them all the sacred<br />
vessels and precious ornaments <strong>of</strong> the first<br />
Temple, which had been carried away by<br />
Nebuchadnezzar, and which were still in existence.<br />
This is commemorated in the Royal<br />
Arch Degree <strong>of</strong> the York and American Rites .<br />
It is also referred to in the Fifteenth Degree,<br />
or Knight <strong>of</strong> the East <strong>of</strong> the Scottish Rite .<br />
Edicts . <strong>The</strong> decrees <strong>of</strong> a <strong>Grand</strong> Master or<br />
<strong>of</strong> a <strong>Grand</strong> Lodge are called Edicts and obedience<br />
to them is obligatory on all the Craft.<br />
Edinburgh . <strong>The</strong> capital <strong>of</strong> Scotland .<br />
[<strong>The</strong> Lodge <strong>of</strong> Edinburgh (Mary's Chapel is<br />
No . 1 on the "Roll <strong>of</strong> Lodges holding under the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Scotland," and is described<br />
therein as instituted "Before 1598 ." Nothing<br />
more precise is known as to the date <strong>of</strong> its<br />
foundation, but it possesses minutes commencing<br />
in July, 1599. It met at one time in<br />
a chapel dedicated to the Virgin Mary, and<br />
from this is derived the second part <strong>of</strong> its<br />
name . Its history has been written by D .<br />
M . Lyon (1873) .-E. L. H .] (See Scotland .)<br />
Edinburgh, Congress <strong>of</strong> . It was convoked,<br />
in 1736, by William St . Clair <strong>of</strong> Roslin,<br />
Patron <strong>of</strong> the Masons <strong>of</strong> Scotland (whose<br />
mother Lodge was Canongate Kilwinning),<br />
with the view <strong>of</strong> abdicating his<br />
as<br />
hereditary <strong>Grand</strong> Patron, with all the privileges<br />
granted to the family <strong>of</strong> St. Clair <strong>of</strong><br />
Roslin by the Operative Masons <strong>of</strong> Scotland<br />
early in the seventeenth century (see St .<br />
Clair Charters), and afterward to organize<br />
Masonry upon a new basis. <strong>The</strong> members <strong>of</strong><br />
thirty-three Lodges uniting for this purpose,<br />
constituted the new <strong>Grand</strong> Lodge <strong>of</strong> Scotland,<br />
and elected St . Clair <strong>Grand</strong> Master on November<br />
30, 1736. (See St . Clair .)<br />
Edinburgh - Kilwinning Manuscript .<br />
One <strong>of</strong> the "Old Charges," probably written<br />
about 1665 . It is in the custody <strong>of</strong> the<br />
"Mother Lodge Kilwinnin , No. 0," which<br />
heads the Roll <strong>of</strong> Scotch Lodges . It has been<br />
reproduced in Hughan's <strong>Masonic</strong> Sketches<br />
and Reprints, and in D . M . Lyon's History<br />
<strong>of</strong> the Lodge <strong>of</strong> Edinburgh. [E. L. H .]<br />
Edward the Confessor, King. Said to<br />
have been a patron <strong>of</strong> Masonry in England<br />
in 1041 .<br />
Edward, Rings. <strong>The</strong> four kings, numerically<br />
known as the First, Second, Third, and<br />
Fourth, appear as favorers, abettors, and<br />
protectors <strong>of</strong> the Institution <strong>of</strong> <strong>Freemasonry</strong> .<br />
Edward, Prince . Son <strong>of</strong> George III ., and<br />
Duke <strong>of</strong> Kent, was initiated in 1790, at<br />
Geneva, in the Lodge De l' Union des Cnurs ;<br />
was <strong>Grand</strong> Master <strong>of</strong> the Ancients, and resigned<br />
to the Duke <strong>of</strong> Sussex on the memorable<br />
occasion <strong>of</strong> the Union in England,<br />
1813.<br />
Edward III. Manuscript . A manuscript<br />
quoted by Anderson in his second edition<br />
(p. 71), and also by Preston, as an old record<br />
referr' g to "the glorious reign <strong>of</strong> King<br />
Edward III ." <strong>The</strong> whole <strong>of</strong> the record is not<br />
cited, but the passages that are given are<br />
evidently the same as those contained in what<br />
is now known as the Cooke MS., the archaic<br />
phraseology having been modernized and interpolations<br />
inserted by Anderson, as was,<br />
unfortunately, his habit in dealing with those<br />
old documents . Compare, for instance, the<br />
following passages :<br />
From the Cooke MS . "When the master<br />
and the felawes be forwarned ben y come to<br />
such congregations if nede be the Schereffe<br />
<strong>of</strong> the countre or the mayer <strong>of</strong> the Cyte or<br />
alderman <strong>of</strong> the towne in wyche the congregacions<br />
is holde schall be felaw and sociat<br />
to the master <strong>of</strong> the congregation in helpe <strong>of</strong>
EDWIN<br />
EGYPTIAN 231<br />
hym a vest rebelles and u beryng (upbearing)<br />
the rygt <strong>of</strong> the reme ." (Ll . 901-912 .)<br />
Edward III . MS ., as quoted by Anderson .<br />
"That when the Master and Wardens preside<br />
in a Lodge, the sheriff if need be, or the<br />
mayor or the alderman (if a brother) where<br />
the Chapter is held, shall be sociate to the<br />
Master, in help <strong>of</strong> him against rebels and for<br />
upholding the rights <strong>of</strong> the realm ."<br />
<strong>The</strong> identity <strong>of</strong> the two documents is apparent<br />
. Either the Edward III . M S . was<br />
copied from the Cooke, or both were derived<br />
from a common original.<br />
Edwin. <strong>The</strong> son <strong>of</strong> Edward, Saxon king<br />
<strong>of</strong> England, who died in 924, and was succeeded<br />
by his eldest son, Athelstan . <strong>The</strong><br />
<strong>Masonic</strong> tradition is that Athelstan appointed<br />
his brother Edwin the Patron <strong>of</strong> Masonry in<br />
England, and gave him what the Old Records<br />
call a free Charter to hold an Annual Communication<br />
or General Assembly, under the<br />
authority <strong>of</strong> which he summoned the Masons<br />
<strong>of</strong> England to meet him in a Congregation at<br />
York, where they met in 926 and formed the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England . <strong>The</strong> Old Records<br />
say that these Masons brought with them<br />
many old writings and records <strong>of</strong> the Craft,<br />
some in Greek, some in Latin, some in French,<br />
and other languages, and from these framed<br />
the document now known as the York Constitutions,<br />
whose authenticity has been in<br />
recent years so much a subject <strong>of</strong> controversy<br />
among <strong>Masonic</strong> writers. Prince Edwin died<br />
two years before his brother, and a report was<br />
spread <strong>of</strong> his being put wrongfully to death<br />
by him ; "but this,' says Preston, "is so improbable<br />
in itself so inconsistent with the<br />
character <strong>of</strong> Athelstan, and, indeed, so slenderly<br />
attested, as to be undeserving a place in<br />
history." William <strong>of</strong> Malmesbury, the old<br />
chronicler, relates the story, but confesses that<br />
it had no better foundation than some old<br />
ballads. But now come the later <strong>Masonic</strong><br />
antiquaries, who assert that Edwin himself<br />
is only a myth, and that', in spite <strong>of</strong> the authority<br />
<strong>of</strong> a few historical writers, Athelstan<br />
had no son or brother <strong>of</strong> the name <strong>of</strong> Edwin .<br />
Woodford (Old Charges <strong>of</strong> the Brit. Freemasons,<br />
p. xiv.) thinks that the <strong>Masonic</strong> tradition<br />
points to Edwin, King <strong>of</strong> Northumbria,<br />
whose rendezvous was once at Auldby, near<br />
York, and who in 627 aided in the building <strong>of</strong> a<br />
stone church at York, after his baptism there,<br />
with Roman workmen. "Tradition," he says,<br />
"sometimes gets confused after they lapse <strong>of</strong><br />
time ; but I believe the tradition is in itself<br />
true which links Masonry to the church building<br />
at York by the Operative Brotherhood,<br />
under Edwin, in 627, and to a gild Charter<br />
under Athelstan, in 927 ."<br />
<strong>The</strong> legend <strong>of</strong> Prince Edwin, <strong>of</strong> course<br />
requires some modification, but we should<br />
not be too hasty in rejecting altogether a<br />
tradition which has been so long and so universally<br />
accepted by the Fraternity, and to<br />
which Anderson, Preston, Krause, Oliver, and<br />
a host <strong>of</strong> other writers, have subscribed their<br />
assent. <strong>The</strong> subject will be fully discussed<br />
under the head <strong>of</strong> York Legend, which see.<br />
Edwin Charges . <strong>The</strong> charges said to have<br />
been given by Prince Edwin, and contained<br />
in the Antiquity MS., are sometimes so called .<br />
(See Antiquity Manuscript.)<br />
Egg, Mundane . It was a belief <strong>of</strong> almost<br />
all the ancient nations, that the world was<br />
hatched from an egg made by the Creator<br />
over which the Spirit <strong>of</strong> God was represented<br />
as hovering in the same manner as a bird<br />
broods or flutters over her eggs. Faber<br />
(Pag. Idol., i . 1 4), who traced everything to the<br />
Arkite worship, says that this egg, which was<br />
a symbol <strong>of</strong> the resurrection, was no other than<br />
the ark ; and as Dionysus was fabled in the<br />
Orphic hymns to be born from an egg, he and<br />
Noah were the same person ; wherefore the<br />
birth <strong>of</strong> Dionysus or Brahma, or any other<br />
hero god from an egg, was nothing more than<br />
the egress <strong>of</strong> Noah from the ark . Be this as<br />
it may, the egg has been always deemed a<br />
symbol <strong>of</strong> the resurrection, and hence the<br />
Christian use <strong>of</strong> Easter eggs on the great feast<br />
<strong>of</strong> the resurrection <strong>of</strong> our Lord. As this is the<br />
most universally diffused <strong>of</strong> all symbols, it is<br />
strange that it has found no place in the symbolism<br />
<strong>of</strong> <strong>Freemasonry</strong>, which deals so much<br />
with the doctrine <strong>of</strong> the resurrection, <strong>of</strong> which<br />
the egg was everywhere the recognized symbol .<br />
It was, however, used by the ancient architects,<br />
and from them was adopted by the<br />
Operative Masons <strong>of</strong> the Middle Ages, one <strong>of</strong><br />
whose favorite ornaments was the ovolo, or<br />
egg-molding.<br />
Eglinton Manuscript . An Old Record<br />
dated December 28, 1599 . It is so named<br />
from its having been discovered some years<br />
ago in the charter chest at Eglinton Castle .<br />
It is a Scottish manuscript, and is valuable<br />
for its details <strong>of</strong> early Masonry in Scotland .<br />
In it, Edinburgh is termed "the first and<br />
princpal Lodge," and Kilwinning is called<br />
"the heid and secund Ludge <strong>of</strong> Scotland in all<br />
tyme cuming ." An exact copy <strong>of</strong> it was<br />
taken by Bro . D. Murray Lyon, and published<br />
in his History <strong>of</strong> the Lodge <strong>of</strong> Edinburgh .<br />
(P . 12 .) It has also been printed in Hughan's<br />
<strong>Masonic</strong> Sketches and Reprints .<br />
Egyptian Hieroglyphs . <strong>The</strong> extent <strong>of</strong><br />
parallelism between the innumerable hieroglyphs<br />
on the tombs and monuments <strong>of</strong> India<br />
an Egypt and the symbols and emblems<br />
<strong>of</strong> <strong>Freemasonry</strong>, taken together with their<br />
esoteric interpretation, has caused very many<br />
well-thinking Masons to believe in an Indian<br />
or Egyptian origin <strong>of</strong> our speculative institution<br />
<strong>of</strong> the present day . So close and numerous<br />
are these symbols and their meaning that<br />
it becomes difficult for the mind to free itself<br />
from a fixed conclusion ; and some <strong>of</strong> the best<br />
students feel confident in their judgment to<br />
this end, more especially when tracing the<br />
Leader "Moses,<br />
learned in all the<br />
wisdom <strong>of</strong> the<br />
11 M S S arME S<br />
Egyptians," from 1 ,<br />
that country to<br />
Palestine with the twelve tribes <strong>of</strong> Israel<br />
and their successors building that Holy<br />
House in Jerusalem, which has become the
232 EGYPTIAN<br />
EGYPTIAN<br />
chief <strong>Masonic</strong> symbol . Some have abominated<br />
this theory on the ground <strong>of</strong> alleged<br />
polytheism existing among the Egypt but<br />
this existed only at a later day m the life <strong>of</strong><br />
the nation, as it also existed among the corru<br />
ted Jews in its worst form, for which see<br />
2 ' ch. 17-21 .<br />
Bro . Thomas Pryer presents this evidence<br />
• a monotheistic belief, <strong>of</strong> pristine purity,<br />
among the early Egyptians, ages prior to<br />
Abraham's day . We give the hieroglyphs<br />
• their interpretation :<br />
May<br />
thy soul<br />
attain (come)<br />
to<br />
Kmgi m (Spirit <strong>of</strong> God, one <strong>of</strong> the<br />
forms <strong>of</strong> AMoN, the Creator),<br />
<strong>The</strong> Creator (the idea denoted by a<br />
man building the walls <strong>of</strong> a city)<br />
• all<br />
mankind (literally men and women .)<br />
1~<br />
r<br />
P1<br />
%X, 1<br />
May thy soul attain to KHNUM, the Creator <strong>of</strong><br />
all mankind.<br />
How prophetical were the Books <strong>of</strong> Hermes,<br />
"0 Egypt, Egyptl a time shall come,<br />
when, in lieu <strong>of</strong> a pure religion, and <strong>of</strong> a pure<br />
belief, thou wilt possess naught but ridiculous<br />
fables, incredible to posterity ; and nothing<br />
will remain to thee, but words engraven on<br />
stone, the only monuments that will attest thy<br />
piety."<br />
Egyptian Masonry. See Cagliostro.<br />
Egyptian Months. Named Thoth, Paophi,<br />
Athyr, Choiak Tybi, Mechir Phamenoth<br />
Pharmuthi, 1'ashons, Payni, Epiphi,<br />
• 1V1'esore . <strong>The</strong> above twelve months,<br />
commencing with March 1st, were composed <strong>of</strong><br />
thirty days each, and the five<br />
entary<br />
days were dedicated to Hesirisu=),<br />
Hor<br />
(Horns), Set (Typhon), His (Isis), and Nebti<br />
(Nephthys) . <strong>The</strong> sacred year commenced<br />
July 20th ; the Alexandrian year, August 29th,<br />
B .c . 25 .<br />
Egyptian Mysteries. Egypt has always<br />
been considered as the birthplace <strong>of</strong> the mysteries.<br />
It was there that the ceremonies <strong>of</strong><br />
initiation were first established . It was there<br />
that truth was first veiled in allegory, and<br />
the dogmas <strong>of</strong> religion were first imparted<br />
under symbolic forms . From Egypt "the<br />
land <strong>of</strong> the winged globe"-the land <strong>of</strong><br />
science and philosophy, "peerless for stately<br />
tombs and magnificent temples-the land<br />
whose civilization was old and mature before<br />
other nations, since called to empire had a<br />
name"-this system <strong>of</strong> symbols was disseminated<br />
through Greece and Rome and other<br />
countries <strong>of</strong> Europe and Asia, giving ongm,<br />
through many intermediate steps, to that<br />
mysterious association which is now represented<br />
by the Institution <strong>of</strong> <strong>Freemasonry</strong> .<br />
To Egypt, therefore, Masons have always<br />
looked with peculiar interest as the cradle <strong>of</strong><br />
that mysterious science <strong>of</strong> symbolism whose<br />
peculiar modes <strong>of</strong> teaching they alone, <strong>of</strong> all<br />
modern institutions, have preserved to the<br />
present day .<br />
<strong>The</strong> initiation into the Egyptian mysteries<br />
was, <strong>of</strong> all the systems practised by the ancients,<br />
the most severe and impressive . <strong>The</strong><br />
Greeks at Eleusis imitated it to some extent,<br />
but they never reached the magnitude <strong>of</strong> its<br />
forms nor the austerity <strong>of</strong> its discipline . <strong>The</strong><br />
system had been organized for ages, and the<br />
priests, who alone were the hierophants-the<br />
explainers <strong>of</strong> the mysteries, or, as we should<br />
call them in <strong>Masonic</strong> language, the Masters<br />
<strong>of</strong> the Lodges-were educated almost from<br />
childhood for the business in which they were<br />
engaged . That "learning <strong>of</strong> the Egyptians,"<br />
in which Moses is said to have been so skilled,<br />
was all imparted in these mysteries. It was<br />
confined to the priests and to the initiates ;<br />
and the trials <strong>of</strong> initiation through which the<br />
latter had to pass were so difficult to be endured<br />
that none but those who were stimulated<br />
iiy the most ardent thirst for knowledge<br />
dared to undertake them or succeeded in submitting<br />
to them .<br />
<strong>The</strong> priesthood <strong>of</strong> Egypt constituted a<br />
sacred caste, in whom the sacerdotal functions<br />
were hereditary. <strong>The</strong>y exercised also an important<br />
part in the government <strong>of</strong> the state,<br />
and the kings <strong>of</strong> Egypt were but the first<br />
subjects <strong>of</strong> its priests . <strong>The</strong>y had originally<br />
organized, and continued to control, the<br />
ceremonies <strong>of</strong> initiation . <strong>The</strong>ir doctrines<br />
were <strong>of</strong> two kinds-exoteric or public which<br />
were communicated to the multitude, and<br />
esoteric or secret which were revealed only to<br />
a chosen few ; and to obtain them it was necessary<br />
to pass through an initiation which was<br />
characterized by the severest trials <strong>of</strong> courage<br />
and fortitude .<br />
<strong>The</strong> principal seat <strong>of</strong> the mysteries was at<br />
Memphis, in the neighborhood <strong>of</strong> the great<br />
Pyramid. <strong>The</strong>y were <strong>of</strong> two kinds, the<br />
greater and the less ; the former being the<br />
mysteries <strong>of</strong> Osiris and Serapis, the latter<br />
those <strong>of</strong> Isis . <strong>The</strong> mysteries <strong>of</strong> Osiris were<br />
celebrated at the autumnal equinox those <strong>of</strong><br />
Serapis at the summer solstice, ana those <strong>of</strong><br />
Isis at the vernal equinox .<br />
<strong>The</strong> candidate was required to exhibit<br />
pro<strong>of</strong>s <strong>of</strong> a blameless life . For some days<br />
previous to the commencement <strong>of</strong> the ceremonies<br />
<strong>of</strong> initiation, he abstained from all<br />
unchaste acts, confined himself to an exceedingly<br />
light diet, from which animal food was<br />
rigorously excluded, and purified himself by<br />
repeated ablutions .<br />
Apuleius (Met. lib. xi.), who had been initiated<br />
in all <strong>of</strong> them, thus alludes with cautious<br />
reticence, to those <strong>of</strong> Isis : "h a priest,<br />
all the pr<strong>of</strong>ane being removed to a distance,<br />
taking hold <strong>of</strong> me by the hand, brought me<br />
into the inner recesses <strong>of</strong> the sanctuary itself,<br />
clothed in a new linen garment. Perhaps,
EGYPTIAN<br />
EGYPTIAN 233<br />
curious reader, you ma be eager to know<br />
what was then said andydone. I would tell<br />
you were it lawful for me to tell you ; you<br />
should know it if it were lawful for you to<br />
hear . But both the ears that heard those<br />
things and the tongue that told them would<br />
reap the evil results <strong>of</strong> their rashness. Still,<br />
however, kept in suspense, as you probably<br />
are, with religious longing, I will not torment<br />
you with long-protracted anxiety . Hear<br />
therefore, but believe what is the truth . 1<br />
approached the confines <strong>of</strong> death, and, having<br />
trod on the threshold <strong>of</strong> Proserpine, I returned<br />
therefrom, being borne through all the elements.<br />
At midnight I saw the sun shining<br />
with its brilliant light ; and I approached the<br />
presence <strong>of</strong> the gods beneath and the gods<br />
above, and stood near and worshiped them .<br />
Behold, I have related to you things <strong>of</strong> which,<br />
though heard by you, you must necessarily<br />
remain ignorant ."<br />
<strong>The</strong> first degree, as we may term it, <strong>of</strong><br />
Egyptian initiation was that into the mysteries<br />
<strong>of</strong> Isis . What was its peculiar import,<br />
we are unable to say. Isis, says Knight, was,<br />
among the later Egyptians, the personification<br />
<strong>of</strong> universal nature . To Apuleius she says :<br />
"I am nature-the parent <strong>of</strong> all things, the<br />
sovereign <strong>of</strong> the elements, the primary<br />
progeny <strong>of</strong> time ." Plutarch tells us that on<br />
the front <strong>of</strong> the temple <strong>of</strong> Isis was placed this<br />
inscription : "I, Isis am all that has been, that<br />
is, or shall be, and no mortal bath ever unveiled<br />
me ." Thus we may conjecture that<br />
the Isiac mysteries were descriptive <strong>of</strong> the<br />
alternate decayin and renovating powers <strong>of</strong><br />
102) it is true,<br />
says that during the mysteries <strong>of</strong>Isis were<br />
celebrated the misfortunes and trag~'cal death<br />
<strong>of</strong> Osiris in a sort <strong>of</strong> drama ; and Apuleius<br />
asserts that the initiation into her mysteries<br />
is celebrated as bearing a close resemblance<br />
to a voluntary death, with a precarious<br />
chance <strong>of</strong> recovery . But Higgins gives no<br />
authority for his statement and that <strong>of</strong><br />
nature . Higgi ns (An eal., ii .,<br />
Apuleius cannot be constrained; into any reference<br />
to the enforced death <strong>of</strong> Osiris . It is,<br />
therefore, probable that the ceremonies <strong>of</strong> this<br />
initiation were simply preparatory to that <strong>of</strong><br />
the Osirian, and taught, by instructions in the<br />
physical laws <strong>of</strong> nature, the necessity <strong>of</strong> moral<br />
purification, a theory which is not incompatible<br />
with all the mystical allusions <strong>of</strong><br />
Apuleius when he describes his own initiation.<br />
<strong>The</strong> Mysteries <strong>of</strong> Serapis constituted the<br />
second degree <strong>of</strong> the Egyptian initiation .<br />
Of these rites we have but a scanty knowledge .<br />
Herodotus is entirely silent concerning them<br />
and Apuleius, calling them "the nocturnal<br />
orgies <strong>of</strong> Serapis, a god <strong>of</strong> the first rank," only<br />
intimates that they followed those <strong>of</strong> Isis, and<br />
were preparatory to the last and greatest<br />
initiation . Serapis is said to have been only<br />
Osiris while in Hades ; and hence the Serapian<br />
initiation might have represented the death <strong>of</strong><br />
Osiris, but leaving the lesson <strong>of</strong> resurrection<br />
for a subsequent initiation. But this is merely<br />
a conjecture .<br />
In the mysteries <strong>of</strong> Osiris, which were the<br />
consummation <strong>of</strong> the Egyptian system, the<br />
lesson <strong>of</strong> death and resurrection was symbolically<br />
taught ; and the legend <strong>of</strong> the murder<br />
<strong>of</strong> Osiris, the search for the body, its discovery<br />
and restoration to life is scenically represented<br />
. This legend <strong>of</strong> initiation was as follows :<br />
Osirist a wise king <strong>of</strong> Egy pt, left the care <strong>of</strong><br />
his kingdom to his wife lsis 7 and traveled<br />
for three years to communicate to other<br />
nations the arts <strong>of</strong> civilization . During his<br />
absence, his brother Typhon formed a secret<br />
conspiracy to destroy him and to usurp his<br />
throne . On his return, Osiris was invited by<br />
Typhon to an entertainment in the month <strong>of</strong><br />
November, at which all the conspirators were<br />
present . Typhon produced a chest inlaid<br />
with gold, and promised to give it to any person<br />
present whose body would most exactly<br />
fit it . Osiris was tempted to try the experiment<br />
; but he had no sooner laid down in the<br />
chest, than the lid was closed and nailed down,<br />
and the chest thrown into the river Nile. <strong>The</strong><br />
chest containing the body <strong>of</strong> Osiris was, after<br />
being for a long time tossed about by the<br />
waves, finally cast up at Byblos in Phoenicia,<br />
and left at the foot <strong>of</strong> a tamarisk tree . Isis,<br />
overwhelmed with grief for the loss <strong>of</strong> her<br />
husband, set out on a journeyand traversed<br />
the earth in search <strong>of</strong> the body .<br />
adventures, she at length discovered the spot<br />
whence it had been thrown up by the waves<br />
and returned with it in triumph to Egypt. It<br />
was then proclaimed, with the most extravagant<br />
demonstrations <strong>of</strong> joy, that Osiris was<br />
risen from the dead and had become a<br />
god. Such, with slight variations <strong>of</strong> details<br />
by different writers, are the general outlines<br />
<strong>of</strong> the Osiric legend which was represented in<br />
the drama <strong>of</strong> initiation . Its resemblance to<br />
the Hiramic legend <strong>of</strong> the <strong>Masonic</strong> system will<br />
be readily seen, and its symbolism will be<br />
easily understood. Osiris and Typhon are<br />
the representatives <strong>of</strong> the two antagonistic<br />
principles-good and evil, light and darkness,<br />
life and death .<br />
<strong>The</strong>re is also an astronomical interpretation<br />
<strong>of</strong> the legend which makes Osiris the sun and<br />
Typhon the season <strong>of</strong> winter, which suspends<br />
the fecundating and fertilizing powers <strong>of</strong> the<br />
sun or destroys its life, to be restored only by<br />
the return <strong>of</strong> invigorating spring . ~<br />
<strong>The</strong> sufferings and death <strong>of</strong> Osiris were the<br />
great mystery <strong>of</strong> the Egyptian religion . His<br />
being the abstract idea <strong>of</strong> the Divine goodness,<br />
his manifestation upon earth, his death, his<br />
resurrection, and his subsequent <strong>of</strong>fice as<br />
judge <strong>of</strong> the dead in a future state, look says<br />
Wilkinson, like the early revelation <strong>of</strong> a ftuture<br />
manifestation <strong>of</strong> the Deity converted into a<br />
mythological fable .<br />
Into these mysteries Herodotus, Plutarch,<br />
and Pythagoras were initiated, and the former<br />
two have given brief accounts <strong>of</strong> them . But<br />
their own knowledge must have been extremely<br />
limited, for, as Clement <strong>of</strong> Alexandria<br />
(Strom., v ., 7) tells us, the more important<br />
secrets were not revealed even to all the<br />
priests, but to a select number <strong>of</strong> them only .
234 EGYPTIAN<br />
EJThYE$<br />
Egyptian Priests, Initiations <strong>of</strong> the . In<br />
the year 1770, there was published at Berlin<br />
a work entitled Crata Repoa; oder Einweihungen<br />
der Egyptischen Priester, i . e., Crata Repoa;<br />
or, Initiations <strong>of</strong> the Egyptian Priests . This<br />
book was subsequently republished in 1778,<br />
and translated into French under the revision<br />
<strong>of</strong> Ragon, and published at Paris in 1821, by<br />
Bailleul . It pr<strong>of</strong>essed to give the whole<br />
formula <strong>of</strong> the initiation into the mysteries<br />
practised by the ancient Egyptian priests .<br />
Lenning cites the work, and gives an outline<br />
<strong>of</strong> the system as if he thought it an authentic<br />
relation ; but GAdicke more prudently says <strong>of</strong><br />
it that he doubts that there are more mysteries<br />
described in the book than were ever<br />
practised by the ancient Egyptian priests .<br />
<strong>The</strong> French writers have generally accepted<br />
it as genuine . Forty years before, the Abbo<br />
Terrasson had written a somewhat similar<br />
work, in which he pretended to describe the<br />
initiation <strong>of</strong> a Prince <strong>of</strong> Egypt. Moss, in his<br />
Bibliography has placed this latter work under<br />
the head <strong>of</strong> ` Romances <strong>of</strong> the Order" ;<br />
and a similar place should doubtless be assigned<br />
to the Crata Repoa . <strong>The</strong> curious<br />
may, however, be gratified by a brief detail <strong>of</strong><br />
the system.<br />
According to the Crata Repoa, the priest<br />
<strong>of</strong> Egypt conferred their initiation at <strong>The</strong>bes .<br />
<strong>The</strong> mysteries were divided into the following<br />
seven degrees : 1 . Pastophoros . 2 . Neocorns.<br />
3 . Melanophoros. 4 . Kistophoros .<br />
5. Balahate . 6. Astronomos . 7 . Propheta .<br />
Th e first degree was devoted to instructions<br />
in the physical sciences ; the second, to geometry<br />
and architecture . In the third degree,<br />
the candidate was instructed in the symbolical<br />
death <strong>of</strong> Osiris, and was made acquainted<br />
with the hieroglyphical language . In the<br />
fourth he was presented with the book <strong>of</strong> the<br />
laws <strong>of</strong> Egypt, and became a judge . <strong>The</strong><br />
instructions <strong>of</strong> the fifth degree were dedicated<br />
to chemistry, and <strong>of</strong> the sixth to astronomy<br />
and the mathematical sciences. In the<br />
seventh and last degree the candidate received<br />
a detailed explanation <strong>of</strong> all the mysteries<br />
his head was shaved, and he was presented<br />
with a cross, which he was constantly to carry, .<br />
a white mantle, and a square head dress . To<br />
each degree was attached a word and sign .<br />
Anyone who should carefully read the Crata<br />
Repoa would be convinced that, so far from<br />
being founded on any ancient system <strong>of</strong><br />
initiation, it was simply a modern invention<br />
made up out <strong>of</strong> the high degrees <strong>of</strong> continental<br />
Masonry. It is indeed surprising that Lenand<br />
Ragon should have treated it as if it<br />
Wthe least claims to antiquity .<br />
[It has been suggested that Crata Repoa<br />
may be an anagram for Arcta Opera or<br />
"close finished works."-E . L . H .1<br />
Eheyeh asher Eheyeh . <strong>The</strong> pronunciation<br />
<strong>of</strong> 11 1At "ITUit 1N1K, which means, I am that<br />
I am, and is one <strong>of</strong> the pentateuchal names <strong>of</strong><br />
God . It is related in the third chapter <strong>of</strong><br />
Exodus, that when God appeared to Moses<br />
in the burning bush, and drected him to go<br />
to Pharaoh and to the children <strong>of</strong> Israel in<br />
t, Moses required that, as preliminary<br />
to s mission, he should be instructed in the<br />
name <strong>of</strong> God, so that, when he was asked by<br />
the Israelites, he might be able to prove his<br />
mission by announcing what that name was ;<br />
and God said to him, ii'i"IK (Eheyeh), I am<br />
that I am; and he directed him to say, "I am<br />
hath sent you ." Eheyeh asher eheyeh is,<br />
therefore, the name <strong>of</strong> God, in which Moses<br />
was instructed at the burning bush .<br />
Maimonides thinks that when the Lord<br />
ordered Moses to tell the people that 1'1K<br />
(Eheyeh) sent him, he did not mean that he<br />
should only mention his name ; for if they were<br />
already acquainted with it, he told them nothing<br />
new, and if they were not, it was not likely<br />
that they would be satisfied by saying such a<br />
name sent me, for the pro<strong>of</strong> would still be<br />
wanting that this was really the name <strong>of</strong> God ;<br />
therefore, he not only told them the name,<br />
but also taught them its signification . In<br />
those times, Sabaism being the predominant<br />
religion, almost all men were idolaters, and<br />
occupied themselves in the contemplation <strong>of</strong><br />
the heavens and the sun and the stars, without<br />
y idea <strong>of</strong> a personal God in the world .<br />
r<br />
ow, the Lord, to deliver hispeo ple from such<br />
an error, said to Moses "Go and tell them<br />
I AM THAT I AM hath sent me unto you,"<br />
which name 71',1K (Eheyeh), signifying Being,<br />
is derived from 1„1 (heyeh), the verb <strong>of</strong> existence,<br />
and which, being repeated so that the<br />
second is the predicate <strong>of</strong> the first, contains<br />
the mystery . This is as if he had said, "Explain<br />
to them that I am what I am: that is,<br />
that my Being is within myself, independent<br />
<strong>of</strong> every other, different from all other beings,<br />
who are so alone by virtue <strong>of</strong> my distributing<br />
it to them, and might not have been, nor could<br />
actually be such without it ." So that '11K<br />
denotes the Divine Being Himself, by which<br />
he taught Moses not only the name, but the<br />
infallible demonstration <strong>of</strong> the Fountain <strong>of</strong><br />
Existence, as the name itself denotes . <strong>The</strong><br />
Kabbalists say that Eheyeh is the crown or<br />
highest <strong>of</strong> the Sephiroth, and that it is the<br />
name that was hidden in the most secret place<br />
<strong>of</strong> the tabernacle .<br />
<strong>The</strong> Talmudists had many fanciful exercitations<br />
on this word 1`1$, and, among<br />
others, said that it is equivalent to D 1'. and<br />
the four letters <strong>of</strong> which it is formed possess<br />
peculiar propeeties . K is in Hebrew numerically<br />
equivalent to 1, and I to 10, which is<br />
equal to 11 ; a result also obtained by taking<br />
the second and third letters <strong>of</strong> the holy name,<br />
or 1 and 1 which are 5 and 6, amounting to<br />
11 . But the 5 and 6 invariably produce the<br />
same number in their multiplication, for 5 .<br />
times 5 are 25, and 6 times 6 are 36, and this<br />
invariable product <strong>of</strong> 1 and 1 was said to denote<br />
the unchangeableness <strong>of</strong> the First Cause .<br />
Again, I am, 1^1K, commences with $ or 1, the<br />
beginning <strong>of</strong> numbers, and Jehovah,111`, with<br />
or 10, the end <strong>of</strong> numbers, which signified<br />
that God was the beginning and end <strong>of</strong> all<br />
things . <strong>The</strong> phrase Eheyeh asher eheyeh is<br />
<strong>of</strong> importance in the study <strong>of</strong> the legend <strong>of</strong><br />
the Royal Arch system . Some years ago,
EIGHT<br />
ELECT 235<br />
that learned Mason, William S . Rockwell,<br />
while preparing his Ahiman Rezon for the<br />
State <strong>of</strong> Georgia, undertook, but beyond that<br />
jurisdiction unsuccessfully, to introduce it as<br />
a password to the veils .<br />
Eight. Among the Pythagoreans the number<br />
eight was esteemed as the first cube, being<br />
formed by the continued multiplication <strong>of</strong><br />
2 X 2 X 2, and signified friendship, prudence,<br />
counsel, and justice ; and, as the cube or reduplication<br />
<strong>of</strong> the first even number, it was<br />
made to refer to the primitive law <strong>of</strong> nature,<br />
which supposes all men to be equal . Christian<br />
numerical symbologists have called it the<br />
symbol <strong>of</strong> the resurrection, because Jesus rose<br />
on the 8th day, i . e . the day after the 7th,<br />
and because the name <strong>of</strong> Jesus in Greek<br />
numerals, corresponding to its Greek letters<br />
is 10, 8, 200, 70, 400, 200, which, being added<br />
up, is 888. Hence, too, they call it the<br />
Dominical Number . As 8 persons were<br />
saved in the ark, those who, like Faber, have<br />
adopted the theory that the Arkite Rites pervaded<br />
all the religions <strong>of</strong> antiquity, find an<br />
important symbolism in this number, and as<br />
Noah was the type <strong>of</strong> the resurrection, they<br />
again find in it a reference to that doctrine .<br />
It can, however, be scarcely reckoned among<br />
the numerical symbols <strong>of</strong> Masonry.<br />
Eighty-One. A sacred number in the<br />
high degrees, because it is the square <strong>of</strong> nine,<br />
which is again the square <strong>of</strong> three . <strong>The</strong><br />
Pythagorean, however, who considered the<br />
nine as a fatal number, especially dreaded<br />
eighty-one, because it was produced by the<br />
multiplication <strong>of</strong> nine by itself.<br />
El, 5K . One <strong>of</strong> the Hebrew names <strong>of</strong> God,<br />
signifying the Mighty One. It is the root<br />
<strong>of</strong> many <strong>of</strong> the other names <strong>of</strong> Deity, and<br />
also, therefore, <strong>of</strong> many <strong>of</strong> the sacred words<br />
in the high degrees . Bryant (Anc. Myth. i .,<br />
16) says it was the true name <strong>of</strong> God, but<br />
transferred by the Sabians to the sun, whence<br />
the Greeks borrowed their helios.<br />
Elai bent almanah (Hebrew '=5K ']D<br />
'SK, Hue venue flit viduce) . Third Degree<br />
A. A . Scottish Rite .<br />
Elal bent emeth (Heb., tltK '» 'SK, Hue<br />
venite flit veritatis) . Sometimes applied to<br />
the Twenty-sixth Degree <strong>of</strong> the A . A. Scottish<br />
Rite .<br />
Elchanan, pth? . God has graciously<br />
given. In the authorized version, it is improperly<br />
translated Elhanan. Jerome says<br />
that it meant David, because in 2 Sam . xxi .<br />
19 it is said that Elchanan slew Goliath . A<br />
significant word in the high degrees, which<br />
has undergone much corruption and various<br />
changes <strong>of</strong> form . In the old rituals it is<br />
Elebam . Lenning gives Elchanam, and incorrectly<br />
translates, mercy <strong>of</strong> God; Delaunay<br />
calls it Eliham, and translates it, God <strong>of</strong> the<br />
people, in which Pike concurs .<br />
Elders . This word is used in some <strong>of</strong> the<br />
old Constitutions to designate those Masons<br />
who, from their rank and age, were deputed<br />
to obligate Apprentices when admitted into<br />
the Craft . Thus in the Constitutions <strong>of</strong> Masonrie,<br />
preserved in the archives <strong>of</strong> the York<br />
r<br />
Lodge, No. 236 (York Roll No . 2), with the<br />
date <strong>of</strong> 1704, we find this expression, Tum<br />
unus ex Senioribus Teneat librum, etc., which<br />
in another manuscript, dated 1693, preserved<br />
in the same archives (York Roll No . 4), is thus<br />
translated : "<strong>The</strong>n one <strong>of</strong> the elders takeing<br />
the Booke, and that bee or shee that is to bee<br />
made Mason shall lay their hands thereon<br />
and the charge shall be given ." <strong>The</strong>se old<br />
MSS. have been published by W . J. Hughan<br />
in Ancient <strong>Masonic</strong> Rolls <strong>of</strong> Constitutions,<br />
&c ., 1894 .<br />
Elect. See Elu .<br />
Elect Brother . <strong>The</strong> Seventh Degree <strong>of</strong> the<br />
Rite <strong>of</strong> Zinnendorf and <strong>of</strong> the National <strong>Grand</strong><br />
Lodge <strong>of</strong> Berlin.<br />
Elect Cohens, Order <strong>of</strong>. See Paschalis,<br />
Martinez.<br />
Elect Commander. (Elu Commandeur .)<br />
A degree mentioned in Fustier's nomenclature<br />
<strong>of</strong> degrees .<br />
Elect, Depositary . A degree mentioned<br />
in Pyron's collection .<br />
Elect, <strong>Grand</strong> . (<strong>Grand</strong> Elu.) <strong>The</strong> Fourteenth<br />
Degree <strong>of</strong> the Chapter <strong>of</strong> the Emperors<br />
<strong>of</strong> the East and West . <strong>The</strong> same as the<br />
<strong>Grand</strong> Elect, Perfect and Sublime Mason <strong>of</strong><br />
the Scottish Rite .<br />
Elect, <strong>Grand</strong> Prince <strong>of</strong> the Three. A<br />
degree mentioned in Pyron's collection .<br />
Elect, Irish . (Elu Irlandais .) <strong>The</strong> first<br />
<strong>of</strong> the high grades <strong>of</strong> the Chapters <strong>of</strong> that<br />
name.<br />
Elect Lady, Sublime. (Dame, Elu Sublime<br />
.) An androgynous degree contained in<br />
the collection <strong>of</strong> Pyron .<br />
Elect, Little English. (PetitElu Anglais .)<br />
<strong>The</strong> Little English Elect was a degree <strong>of</strong> the<br />
Ancient Chapter <strong>of</strong> Clermont . <strong>The</strong> degree is<br />
now extinct .<br />
Elect Master . (Maitre Elu .) 1 . <strong>The</strong><br />
Thirteenth Degree <strong>of</strong> the collection <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France . 2 . <strong>The</strong><br />
Fifth Degree <strong>of</strong> the Rite <strong>of</strong> Zinnendorf .<br />
Elect <strong>of</strong> Fifteen . (Elu des Quinze .) <strong>The</strong><br />
Tenth Degree in the Ancient and Accepted<br />
Scottish Rite . <strong>The</strong> place <strong>of</strong> meetingg is called<br />
a Chapter ; the emblematic color is black,<br />
strewed with tears ; and the principal <strong>of</strong>ficers<br />
are a Thrice Illustrious Master and two Ins<br />
tors. <strong>The</strong> history <strong>of</strong> this degree develops<br />
t e continuation and conclusion <strong>of</strong> the punishment<br />
inflicted on three traitors who, just<br />
before the conclusion <strong>of</strong> the Temple, had committed<br />
a crime <strong>of</strong> the most atrocious character<br />
. <strong>The</strong> degree is now more commonly<br />
called Illustrious Elu <strong>of</strong> the Fifteen . <strong>The</strong><br />
same degree is found in the Chapter <strong>of</strong> Emperors<br />
<strong>of</strong> the East and West, and in the Rite<br />
<strong>of</strong>, Mizraim .<br />
Elect <strong>of</strong> London. (Elus des Londres .)<br />
<strong>The</strong> Seventieth Degree <strong>of</strong> the collection <strong>of</strong><br />
the Metropolitan Chapter <strong>of</strong> France .<br />
Elect <strong>of</strong> Nine. (Elu des Neuf.) <strong>The</strong><br />
Ninth Degree <strong>of</strong> the Ancient and Accepted<br />
Rite. In the old rituals there were two <strong>of</strong>ficers<br />
who represented Solomon and Stolkin .<br />
But in the revised ritual <strong>of</strong> the Southern Jurisdiction,<br />
the principal <strong>of</strong>ficers are a Master and
236 ELECT<br />
ELEMENTS<br />
two Inspectors . <strong>The</strong> meetings are called<br />
Chapters . <strong>The</strong> degree details the mode in<br />
which certain traitors, who, just before the<br />
completion <strong>of</strong> the Temple had been engaged<br />
in an execrable deed <strong>of</strong> vihlany, received their<br />
punishment . <strong>The</strong> symbolic colors are red,<br />
white, and black ; the white emblematic <strong>of</strong> the<br />
purity <strong>of</strong> the knights ; the red <strong>of</strong> the crime<br />
which was committed ; and the black, <strong>of</strong> grief.<br />
This is the first <strong>of</strong> the Btu degrees, and the<br />
one on which the whole Btu system has been<br />
founded .<br />
Elect <strong>of</strong> Nine and Fifteen . (Auserwahlts<br />
der Neun and der Fiinfzehn .) <strong>The</strong> first and<br />
second points <strong>of</strong> the Fourth Degree <strong>of</strong> the old<br />
system <strong>of</strong> the Royal York Lodge <strong>of</strong> Berlin .<br />
Elect <strong>of</strong> Perignan . (Elu de Perignan .)<br />
A degree illustrative <strong>of</strong> the punishment inflicted<br />
upon certain criminals whose exploits<br />
constitute a portion <strong>of</strong> the legend <strong>of</strong> Symbolic<br />
Masonry . <strong>The</strong> substance <strong>of</strong> this degree<br />
is to be found in the Elect <strong>of</strong> Nine and Elect<br />
<strong>of</strong> Fifteen in the Scottish Rite with both <strong>of</strong><br />
which it is closely connected . It is the<br />
Sixth Degree <strong>of</strong> the Adonhiramite Rite. (See<br />
Perignan .)<br />
Elect <strong>of</strong> the New Jerusalem . Formerly<br />
the Eighth and last <strong>of</strong> the high degrees <strong>of</strong> the<br />
<strong>Grand</strong> Chapter <strong>of</strong> Berlin .<br />
Elect <strong>of</strong> the Twelve Tribes . (Btu des douze<br />
Tribus .) <strong>The</strong> Seventeenth Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France .<br />
Elect <strong>of</strong> Truth, Rite <strong>of</strong>. (Rite des Elus<br />
de la Verite .) This Rite was instituted in<br />
1776, by the Lodge <strong>of</strong> Perfect Union, at<br />
Rennes, in France . A few Lodges in the interior<br />
<strong>of</strong> France adopted this regime; but, notwithstanding<br />
its philosophical character, it<br />
never became popular, and finally, about the<br />
end <strong>of</strong> the eighteenth century, fell into disuse .<br />
It consisted <strong>of</strong> twelve degrees divided into<br />
two classes, as follows :<br />
1st Class. Knights Adepts . 1 . Apprentice ;<br />
2 . Fellow-Craft ; 3 . Master ; 4 . Perfect Master .<br />
2d Class . Elects <strong>of</strong> Truth. 5 . Elect <strong>of</strong><br />
Nine ; 6. Elect <strong>of</strong> Fifteen ; 7 . Master Elect -<br />
8 . Architect ; 9 . Second Architect ; 10 . <strong>Grand</strong><br />
Architect ; 11 . Knight <strong>of</strong> the East ; 12. Prince<br />
<strong>of</strong> Rose Croix.<br />
Elect <strong>of</strong> Twelve. See Knight Elect <strong>of</strong><br />
Twelve.<br />
Elect, Perfect . (Parfait Btu .) <strong>The</strong><br />
Twelfth Degree <strong>of</strong> the Metropolitan Chapter<br />
<strong>of</strong> France, and also <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Elect, Perfect and Sublime Mason .<br />
See Perfection, Lodge <strong>of</strong>.<br />
Elect Philosopher . A degree under this<br />
name is found in the instructions <strong>of</strong> the philosophic<br />
Scottish Rite, and in the collection <strong>of</strong><br />
Viany .<br />
-Elect Secret, Severe Inspector . (Elu<br />
Secret, Severe Inspectour .) <strong>The</strong> Fourteenth<br />
Degree <strong>of</strong> the collection <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France .<br />
Elect, Sovereign. (Elu Souverain.) <strong>The</strong><br />
Fifty-ninth Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Elect, Sublime. (Elu Sublime .) <strong>The</strong><br />
Fifteenth Degree <strong>of</strong> the collection. <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France .<br />
Elect, Supreme. (Btu Supreme .) <strong>The</strong><br />
Seventy-fourth Degree <strong>of</strong> the collection <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France. It is also<br />
a degree in the collection <strong>of</strong> M . Pyron, and,<br />
under the name <strong>of</strong> Tabernacle <strong>of</strong> Perfect<br />
Elect, is contained in the archives <strong>of</strong> the<br />
Mother Lodge <strong>of</strong> the Philosophic Rite.<br />
Elect, Symbolical . Fifth Degree <strong>of</strong> the<br />
Reformed Rite <strong>of</strong> Baron Von Tachoudy .<br />
Eiecta . Fifth Degree in the American<br />
Adoptive system <strong>of</strong> the Eastern Star . [So<br />
named from the lady, whose real name is unknown,<br />
to whom the 2d Epistle <strong>of</strong> St . John is<br />
addressed, and who, according to tradition,<br />
"joyfully rendered up home, husband, children,<br />
good name and life, that she might<br />
testify to her Christian love by a martyr's<br />
death ."-E . L. H.]<br />
Election <strong>of</strong> Officers. <strong>The</strong> election <strong>of</strong> the<br />
<strong>of</strong>ficers <strong>of</strong> a Lodge is generally held on the<br />
meeting which precedes the festival <strong>of</strong> St.<br />
John the Evangelist, and sometimes on that<br />
festival itself . Should a Lodge fail to make<br />
the election at that time, no election can be<br />
subsequently held except by dispensation ;<br />
and it is now very generally admitted, that<br />
should any one <strong>of</strong> the <strong>of</strong>ficers die or remove<br />
from the jurisdiction during the period for<br />
which he was elected, no election can take<br />
place to supply the vacancy, but the <strong>of</strong>fice<br />
must be filled tem orarily until the next elec-<br />
If it be the Master, the Senior Warden<br />
tion.<br />
succeeds to the <strong>of</strong>fice. For the full exposition<br />
<strong>of</strong> the law on this subject, see Vacancies in<br />
Office .<br />
Elective Officers . In America, all the<br />
<strong>of</strong>fices <strong>of</strong> a Symbolic Lodge except the Deacons,<br />
Stewards, and sometimes the Tiler, are<br />
elected by the members <strong>of</strong> the Lodge. In<br />
England, the rule is different . <strong>The</strong>re the<br />
Master, Treasurer, and Tiler only are elected ;<br />
the other <strong>of</strong>ficers are appointed by the Master .<br />
Eleham. See Elchanan.<br />
Elements. It was the doctrine <strong>of</strong> the old<br />
philosophies, sustained by the authority <strong>of</strong><br />
Aristotle, that there were four principles <strong>of</strong><br />
matter-fire, air, earth, and water-which<br />
they called elements. Modern science has<br />
shown the fallacy <strong>of</strong> the theory. But it was<br />
also taught by the Kabbalists, and afterward<br />
by the Rosicrucians, who, according to the<br />
Abbe de Villars (Le Comte de Gabolis), peopled<br />
them with supernatural beings called,<br />
m the fire, Salamanders ; in the air, Sylphs ;<br />
in the earth, Gnomes ; and in the water,<br />
Undines . From the Rosicrucians and the<br />
Kabbalists, the doctrine passed over into<br />
some <strong>of</strong> the high degrees <strong>of</strong> Masonry, and is<br />
especially referred to in the Ecossais or<br />
Scottish Knight <strong>of</strong> St. Andrew, originally invented<br />
by the Chevalier Ramsay . In this<br />
degree we find the four angels <strong>of</strong> the four<br />
elements described as Andarel, the angel <strong>of</strong><br />
fire ; Casmaran, <strong>of</strong> air Talliad, <strong>of</strong> water ; and<br />
Furlac, <strong>of</strong> earth ; and the signs refer to the<br />
same elements .<br />
Elements, Test <strong>of</strong> the . A ceremonial in<br />
the First and Twenty-fourth degrees <strong>of</strong> the<br />
A . A. Scottish Rite .
ELEPHANTA<br />
ELEUSINIAN 237<br />
Elephants. <strong>The</strong> cavern <strong>of</strong> Elephanta,<br />
situated on the island <strong>of</strong> Gharipour, in the<br />
Gulf <strong>of</strong> Bombay, is the most ancient temple<br />
in the world, and was the principal place for<br />
the celebration <strong>of</strong> the mysteries <strong>of</strong> India . It<br />
is one hundred and thirty-five feet square and<br />
eighteen feet high, supported by four massive<br />
pillars, and its walls covered on all sides with<br />
statues and carved decorations . Its adytunr<br />
at the western extremity, which was accessible<br />
only to the initiated, was dedicated to the<br />
Phallic worship. On each side were cells and<br />
pass ages for the purpose <strong>of</strong> initiation, and a<br />
sacred orifice for the mystical representation<br />
<strong>of</strong> the doctrine <strong>of</strong> regeneration . (See Maurice's<br />
Indian Antiquities, for a full description<br />
<strong>of</strong> this ancient scene <strong>of</strong> initiation .)<br />
Eleusinian Mysteries . Of all the mysteries<br />
<strong>of</strong> the ancient religions, those celebrated<br />
at the village <strong>of</strong> Eleusis, near the city <strong>of</strong><br />
Athens, were the most splendid and the most<br />
popular . To them men came, says Cicero,<br />
from the remotest regions to be initiated .<br />
<strong>The</strong>y were also the most ancient, if we may<br />
believe St . Epiphanius, who traces them to<br />
the reign <strong>of</strong> Inachus, more than eighteen hundred<br />
years before the Christian era . <strong>The</strong>y<br />
were dedicated to the goddess Demeter, the<br />
Ceres <strong>of</strong> the Romans, who was worshiped by<br />
the Greeks as the symbol <strong>of</strong> the prolific earth ;<br />
and in them were scenically represented the<br />
loss and the recovery <strong>of</strong> Persephone, and the<br />
doctrines <strong>of</strong> the unity <strong>of</strong> God and the immortality<br />
<strong>of</strong> the soul were esoterically taught .<br />
<strong>The</strong> learned Faber believed that there was<br />
an intimate connection between the Arkite<br />
worship and the mysteries <strong>of</strong> Eleusis ; but<br />
Faber's theory was that the Arkite Rites,<br />
which he traced to almost all the nations <strong>of</strong><br />
antiquity, symbolized, in the escape <strong>of</strong> Noah<br />
and the renovation <strong>of</strong> the earth, the doctrines<br />
<strong>of</strong> the resurrection and the immortal life .<br />
Plutarch (De Is. et Os .) says that the travels<br />
<strong>of</strong> Isis in search <strong>of</strong> Osiris were not different<br />
from those <strong>of</strong> Demeter in search <strong>of</strong> Persephone<br />
; and this view has been adopted by<br />
St. Croix (Myst . du Pag.) and by Creuzer<br />
(Symb.) ; and hence we may well suppose that<br />
the recovery <strong>of</strong> the former at Byblos, and <strong>of</strong><br />
the latter in Hades, were both intended to<br />
symbolize the restoration <strong>of</strong> the soul after<br />
death to eternal life. <strong>The</strong> learned have<br />
generally admitted that when Vir ' , in the<br />
sixth book <strong>of</strong> his fEneid, depicted the descent<br />
<strong>of</strong> neas into hell, he intended to give a<br />
representation <strong>of</strong> the Eleusinian mysteries .<br />
<strong>The</strong> mysteries were divided into two classes,<br />
the lesser and the greater . <strong>The</strong> lesser mysteries<br />
were celebrated on the banks <strong>of</strong> the<br />
Ilissus, whose waters supplied the means <strong>of</strong><br />
purification <strong>of</strong> the aspirants. <strong>The</strong> greater<br />
mysteries were celebrated in the temple at<br />
Eleusis. An interval <strong>of</strong> six months occurred<br />
between them, the former taking place in<br />
March and the latter in September ; which<br />
has led some writers to suppose that there<br />
was some m ystical reference to the vernal<br />
and autumnal equinoxes . But, considering<br />
the character <strong>of</strong> Demeter as the goddess <strong>of</strong><br />
Agriculture, it might be imagined, although<br />
this is a mere conjecture, that the reference<br />
was to seed-time and harvest . A year, however,<br />
was required to elapse before the initiate<br />
into the lesser mysteries was granted admission<br />
into the greater .<br />
In conducting the mysteries, there were<br />
four <strong>of</strong>ficers, namely : 1 . <strong>The</strong> Hierophant, or<br />
explainer <strong>of</strong> the sacred things . As the<br />
pontifex maximus in Rome, so he was the<br />
chief priest <strong>of</strong> Attica ; he presided over<br />
the ceremonies and explained the nature <strong>of</strong><br />
the mysteries to the initiated . 2 . <strong>The</strong> Dadouchus,<br />
or torch-bearer, who appears to<br />
have acted as the immediate assistant <strong>of</strong> the<br />
Hierophant . 3 . <strong>The</strong> Hieroceryx, or sacred<br />
herald, who had the general care <strong>of</strong> the temple,<br />
guarded it from the pr<strong>of</strong>anation <strong>of</strong> the<br />
uninitiated, and took charge <strong>of</strong> the aspirant<br />
during the trials <strong>of</strong> initiation . 4 . <strong>The</strong> Epibomus,<br />
or altar-server, who conducted the<br />
sacrifices .<br />
<strong>The</strong> ceremonies <strong>of</strong> initiation into the lesser<br />
mysteries were altogether purificato ry , , and<br />
intended to prepare the neophyte for his<br />
reception into the more sublime rites <strong>of</strong> the<br />
greater mysteries . This, an ancient poet,<br />
quoted by Plutarch, illustrates by sayin g that<br />
sleep is the lesser mysteries <strong>of</strong> the death .<br />
<strong>The</strong> candidate who desired to pass throu gh<br />
this initiation entered the modest temple,<br />
erected for that purpose on the borders <strong>of</strong> the<br />
Ilissus, and there submitted to the required<br />
ablutions, typical <strong>of</strong> moral purification . <strong>The</strong><br />
Dadouchus then placed his feet upon the<br />
skins <strong>of</strong> the victims which had been immolated<br />
to Jupiter . Hesychius says that only<br />
the left foot was placed on the skins . In this<br />
position he was asked if he had eaten bread,<br />
and if he was pure ; and his replies being satisfactory,<br />
he passed through other symbolic<br />
ceremonies, the mystical signification <strong>of</strong> which<br />
was given to him, an oath <strong>of</strong> secrecy having<br />
been previously administered . <strong>The</strong> initiate<br />
into the lesser mysteries was called a m stes,<br />
a title which, being derived from a reek<br />
word meaning to shut the eyes, signified that<br />
he was yet blind as to the greater truths<br />
thereafter to be revealed .<br />
<strong>The</strong> greater mysteries lasted for nine days,<br />
and were celebrated partly on the Thriasian<br />
plain, which surrounded the temple and<br />
partly in the temple <strong>of</strong> Eleusis itself . bf this<br />
temple, one <strong>of</strong> the most magnificent and the<br />
largest in Greece, not a vestige is now left .<br />
Its antiquity was very great, having been in<br />
existence, according to Aristides the rhetorician,<br />
when the Dorians marched against<br />
Athens . It was burned by the retreating<br />
Persians under Xerxes, but immediately rebuilt,<br />
and finally destroyed with the city by<br />
Alarie, "the Scourge <strong>of</strong> God," and all that<br />
is now left <strong>of</strong> Eleusis and its spacious temple<br />
is the mere site occupied by the insignificant<br />
Greek village <strong>of</strong> Lepsina, an evident corruption<br />
<strong>of</strong> the ancient name .<br />
<strong>The</strong> public processions on the plain and on<br />
the sacred way from Athens to Eleusis were<br />
made in honor <strong>of</strong> Demeter and Persephone,
238 ELEUSINIAN<br />
ELEUSINIAN<br />
and made mystical allusions to events in<br />
the life <strong>of</strong> both, and <strong>of</strong> the infant Iacchus .<br />
<strong>The</strong>se processions were made in the daytime,<br />
but the initiation was nocturnal, and was<br />
reserved for the nights <strong>of</strong> the sixth and<br />
seventh days .<br />
<strong>The</strong> herald opened the ceremonies <strong>of</strong> initiation<br />
into the greater mysteries by the proclamation,<br />
Zads, &dS, f0'-r€ Slpnaoi, "Retire,<br />
0 ye pr<strong>of</strong>ane ." Thus were the sacred<br />
precincts tiled . <strong>The</strong> aspirant was clothed<br />
with the skin <strong>of</strong> a calf . An oath <strong>of</strong> secrecy<br />
was administered,, and he was then asked,<br />
"Have you eaten bread?" <strong>The</strong> reply to<br />
which was, "I have fasted ; I have drunk the<br />
sacred mixture ; I have taken it out <strong>of</strong> the<br />
chest; I have spun - I have placed it in the basket,<br />
and from the basket laid it in the chest ."<br />
By this reply, the aspirant showed that he<br />
had been duly prep ared by initiation into the<br />
lesser mysteries ; for Clement <strong>of</strong> Alexandria<br />
says that this formula was a shibboleth, or<br />
password, by which the mystEe, or initiates,<br />
into the lesser mysteries were known as such,<br />
and admitted to the epopteia or greater<br />
initiation . <strong>The</strong> gesture <strong>of</strong> spinning wool, in<br />
imitation <strong>of</strong> what Demeter did in the time <strong>of</strong><br />
her affliction, seemed also to be used as a sign<br />
<strong>of</strong> recognition .<br />
<strong>The</strong> aspirant. was now clothed in the sacred<br />
tunic, and awaited in the vestibule the<br />
opening <strong>of</strong> the doors <strong>of</strong> the sanctuary .<br />
What subsequently took place must be<br />
left in great part to conjecture, although<br />
modern writers have availed themselves <strong>of</strong><br />
all the allusions that are to be found in the<br />
ancients. <strong>The</strong> temple consisted <strong>of</strong> three<br />
parts : the megaron, or sanctuary, corresponding<br />
to the holy place <strong>of</strong> the Temple <strong>of</strong> Solomon<br />
; the anactoron, or holy <strong>of</strong> holies, and a<br />
subterranean apartment beneath the temple.<br />
Each <strong>of</strong> these was probably occupied at a different<br />
portion <strong>of</strong> the initiation . <strong>The</strong> representation<br />
<strong>of</strong> the infernal regions, and the<br />
punishment <strong>of</strong> the uninitiated impious was<br />
appropriated to the subterranean apartment,<br />
and was, as Sylvestre de Sacy says (Notes to<br />
St. Crbiz, i ., 360), an episode <strong>of</strong> the drama<br />
which represented the adventures <strong>of</strong> Isis,<br />
Osiris, and Typhon, or <strong>of</strong> Demeter, Persephone,<br />
and Pluto . This drama, the same<br />
author thinks, represented the carrying away<br />
<strong>of</strong> Persephone, the travels <strong>of</strong> Demeter in<br />
search <strong>of</strong> her lost daughter, her descent into<br />
hell ; the union <strong>of</strong> Pluto with Persephone, and<br />
was terminated by the return <strong>of</strong> Demeter into<br />
the upper world and the light <strong>of</strong> day . <strong>The</strong><br />
representation <strong>of</strong> this drama commenced<br />
immediately after the pr<strong>of</strong>ane had been sent<br />
from the temple. And it is easy to understand<br />
how the groans and wailings with which<br />
the tem ple at one time resounded might symbolize<br />
the sufferings and the death <strong>of</strong> man,<br />
and the subsequent rejoicin gs at the return <strong>of</strong><br />
the goddess might be typical <strong>of</strong> the joy for the<br />
restoration <strong>of</strong> the soul to eternal life . Others<br />
have conjectured that the drama <strong>of</strong> the mysteries<br />
represented, in the deportation <strong>of</strong> Persephone<br />
to Hades by Pluto, the departure, as<br />
it were, <strong>of</strong> the sun, or the deprivation <strong>of</strong> its<br />
vivific power during the winter months, and<br />
her reappearance on earth, the restoration <strong>of</strong><br />
the prolific sun in summer . Others again tell<br />
us that the last act <strong>of</strong> the mysteries represented<br />
the restoration to life <strong>of</strong> the murdered<br />
Zagreus, or Dionysus, by Demeter. Diodorus<br />
says that the members <strong>of</strong> the body <strong>of</strong><br />
Zagreus lacerated by the Titans was represented<br />
in the ceremonies <strong>of</strong> mysteries, as well<br />
as in the Orphic hymns- but he prudently<br />
adds that he was not al]owed to reveal the<br />
details to the uninitiated . Whatever was the<br />
precise method <strong>of</strong> symbolism, it is evident<br />
that the true interpretation was the restoration<br />
from death to eternal life, and that the<br />
funereal part <strong>of</strong> the initiation referred to a<br />
loss, and the exultation afterward to a recovery<br />
. Hence it was folly to deny the coincidence<br />
that exists between this Eleusinian<br />
drama and that enacted in the Third Degree<br />
<strong>of</strong> Masonry . It is not claimed that the one<br />
was the uninterrupted successor <strong>of</strong> the other<br />
but there must have been a common ideal<br />
source for the origin <strong>of</strong> both . <strong>The</strong> lesson,<br />
the dogma, the symbol, and the method <strong>of</strong> instruction<br />
are the same . Having now, as<br />
Pindar sa y s, "descended beneath the hollow<br />
earth, and beheld those mysteries," the initiate<br />
ceased to be a mystes, or blind man, and<br />
was thenceforth called an epopt, a word signifying<br />
he who beholds .<br />
<strong>The</strong> Eleusinian mysteries, which, by their<br />
splendor, surpassed all contemporary mstitutions<br />
<strong>of</strong> the kind, were deemed <strong>of</strong> so much<br />
importance as to be taken under the special<br />
protection <strong>of</strong> the state, and to the council <strong>of</strong><br />
five hundred were entrusted the observance<br />
<strong>of</strong> the ordinances which regulated them. By<br />
a law <strong>of</strong> Solon, the magistrates met every<br />
year at the close <strong>of</strong> the festival, to pass sentence<br />
upon any who had violated or transgressed<br />
any <strong>of</strong> the rules which governed the<br />
administration <strong>of</strong> the sacred rites . Any attempt<br />
to disclose the esoteric ceremonies <strong>of</strong><br />
initiation was punished with death. Plutarch<br />
tells us, in his Life <strong>of</strong> Alcibiades, that<br />
that votary <strong>of</strong> pleasure was indicted for<br />
sacrilege, because he had imitated the mysteries,<br />
and shown them to his companions in<br />
the same dress as that worn by the Hierophanti<br />
and we get from Livy (xxxi . 14), the<br />
followin g relation :<br />
Two Acarnanian youths, who had not been<br />
initiated, accidentally entered the temple <strong>of</strong><br />
Demeter during the celebration <strong>of</strong> the mysteries<br />
. <strong>The</strong>y were soon detected by their<br />
absurd questions, and being carried to the<br />
managers <strong>of</strong> the temple, although it was evident<br />
that their intrusion was accidental, they<br />
were put to death for so horrible a crime . It<br />
is not, therefore, surprising that, in the account<br />
<strong>of</strong> them we should find such uncertain<br />
and even conflicting assertions <strong>of</strong> the ancient<br />
writers, who hesitated to discuss publicly so<br />
forbidden a subject .<br />
<strong>The</strong> qualifications for initiation were maturity<br />
<strong>of</strong> age and purity <strong>of</strong> life. Such was<br />
the theory, although in practise these qualifi-
ELEVEN<br />
ELUS 239<br />
nations were not always rigidly regarded .<br />
But the early doctrine was that none but the<br />
pure, morally, and ceremonially, could be<br />
admitted to initiation . At first, too, the<br />
right <strong>of</strong> admission was restricted to natives<br />
<strong>of</strong> Greece ; but even in the time <strong>of</strong> Herodotus<br />
this law was dispensed with, and the citizens<br />
<strong>of</strong> all countries were considered eligible . So<br />
in time these mysteries were extended beyond<br />
the limits <strong>of</strong> Greece, and in the days <strong>of</strong> the<br />
empire they were introduced into Rome,<br />
where they became exceedingly popular .<br />
<strong>The</strong> scenic representations, the participation<br />
in secret signs and words <strong>of</strong> recognition, the<br />
instruction in a peculiar dogma, and the<br />
establishment <strong>of</strong> a hidden bond <strong>of</strong> fraternity,<br />
gave attraction to these mysteries, which<br />
lasted until the very fall <strong>of</strong> the Roman Empire,<br />
and exerted a powerful influence on the<br />
mystical associations <strong>of</strong> the Middle Ages .<br />
<strong>The</strong> bond <strong>of</strong> union which connects them with<br />
the modern initiations <strong>of</strong> <strong>Freemasonry</strong> is evident<br />
in the common thought which pervades<br />
and identifies both ; though it is difficult, and<br />
perhaps impossible, to trace all the connecting<br />
links <strong>of</strong> the historic chain . We see the beginning<br />
and we see the end <strong>of</strong> one pervading<br />
idea, but the central point is hidden from us<br />
to await some future discoverer .<br />
Eleven. In the Prestonian lectures,<br />
eleven was a mystical number, and was the<br />
final series <strong>of</strong> steps in the winding stairs <strong>of</strong><br />
the Fellow-Craft, which were said to consist<br />
<strong>of</strong> 3, 5, 7, 9, and 11 . <strong>The</strong> eleven was referred<br />
to the eleven apostles after the defection <strong>of</strong><br />
Judas and to the eleven sons <strong>of</strong> Jacob after<br />
Josepii went into Egypt . But when the lectures<br />
were revived Hemming, the eleven<br />
was struck out. In Templar Masonry, however,<br />
eleven is still significant as being the<br />
constitutional number required to open a<br />
Commandery ; and here it is evidently allusive<br />
<strong>of</strong> the eleven true disciples .<br />
Eligibility for Initiation . See Qualifications<br />
<strong>of</strong> Candidates .<br />
Elihoreph . One <strong>of</strong> Solomon's secretaries .<br />
(See Ahiah .)<br />
Elizabeth <strong>of</strong> England. Anderson (Constitutions,<br />
1738, p . 80) states that the following<br />
circumstance is recorded <strong>of</strong> this sovereign :<br />
Hearing that the Masons were in possession<br />
<strong>of</strong> secrets which they would not reveal,<br />
and being jealous <strong>of</strong> all secret assemblies, she<br />
sent an armed force to York, with intent to<br />
break up their annual <strong>Grand</strong> Lodge. This<br />
design, however, was happily frustrated by<br />
the interposition <strong>of</strong> Sir Thomas Sackville, who<br />
took care to initiate some <strong>of</strong> the chief <strong>of</strong>ficers<br />
whom she had sent on this duty . <strong>The</strong>y joined<br />
in communication with the Masons, and made<br />
so favorable a report to the queen on their<br />
return that she countermanded her orders,<br />
and never afterward attempted to disturb<br />
the meetings <strong>of</strong> the Fraternity . [What<br />
authority, if any, Anderson had for the story<br />
is unknown .]<br />
Elizabeth <strong>of</strong> Portugal . In May, 1792,<br />
this queen, having conceived a suspicion <strong>of</strong> the<br />
Lodges in Madeira, gave an order to the gov-<br />
ernor to arrest all the Freemasons in the island,<br />
and deliver them over to the Inquisition . <strong>The</strong><br />
rigorous execution <strong>of</strong> this order occasioned an<br />
emigration <strong>of</strong> many families, ten <strong>of</strong> whom repaired<br />
to New York, and were liberally assisted<br />
by the Masons <strong>of</strong> that city .<br />
Elohim .<br />
A name applied in Hebrew<br />
to any deity, but sometimes also to the<br />
true God . According to Lanci, it means the<br />
most beneficent. It is not, however, much<br />
used in Masonry .<br />
It is an expression used throughout the first<br />
chapter <strong>of</strong> Genesis, as applied to God in the<br />
exercise <strong>of</strong> His creative power, and signifies the<br />
"Divine Omnipotence, the Source <strong>of</strong> all<br />
power, the Power <strong>of</strong> all powers," which was<br />
in activity in the Creation . After which the<br />
expression used for Deity is Jehovah, which<br />
implies the Providence <strong>of</strong> God, and which could<br />
not have been active until the world had been<br />
created by Elohim .<br />
Eloquence <strong>of</strong> Masonry . Lawyers boast<br />
<strong>of</strong> the eloquence <strong>of</strong> the bar, and point to the<br />
arguments <strong>of</strong> counsel in well-known cases ;<br />
the clergy have the eloquence <strong>of</strong> the pulpit<br />
exhibited in sermons, many <strong>of</strong> which have a<br />
world-wide reputation ; and statesmen vaunt<br />
<strong>of</strong> the eloquence <strong>of</strong> Congress--some <strong>of</strong> the<br />
speeches, however, being indebted, it is said<br />
for their power and beauty, to the talent <strong>of</strong><br />
the stenographic reporter rather than to the<br />
member who is supposed to be the author .<br />
<strong>Freemasonry</strong>, too, has its eloquence, which<br />
is sometimes, although not always, <strong>of</strong> a very<br />
high order . This eloquence is to be found in<br />
the addresses orations, and discourses which<br />
have usually been delivered on the great festivals<br />
<strong>of</strong> the Order, at consecrations <strong>of</strong> Lodges,<br />
dedications <strong>of</strong> halls, and the laying <strong>of</strong> foundation-stones.<br />
<strong>The</strong>se addresses constitute, in<br />
fact, the principal part <strong>of</strong> the early literature<br />
<strong>of</strong> <strong>Freemasonry</strong> . (See Addresses, <strong>Masonic</strong> .)<br />
Elu . <strong>The</strong> Fourth Degree <strong>of</strong> the French<br />
Rite. (See Elm .)<br />
Elul. ~~ti . <strong>The</strong> sixth month <strong>of</strong> the ecclesiastical<br />
and the twelfth <strong>of</strong> the civil year <strong>of</strong><br />
the Jews . <strong>The</strong> twelfth also, therefore, <strong>of</strong> the<br />
<strong>Masonic</strong> calendar used in the Ancient and<br />
Accepted Scottish Rite . It begins on the new<br />
moon <strong>of</strong> August or September, and consists<br />
<strong>of</strong> twenty-nine days .<br />
Elus. <strong>The</strong> French word elu means elected ;<br />
and the degrees, whose object is to detail the<br />
detection and punishment <strong>of</strong> the actors in the<br />
crime traditionally related in the Third Degree,<br />
are called Elus, or the degrees <strong>of</strong> the Elected,<br />
because they referred to those <strong>of</strong> the Craft<br />
who were chosen or elected to make the discovery,<br />
and to inflict the punishment . <strong>The</strong>y<br />
form a particular system <strong>of</strong> Masonry, and are<br />
to be found in every Rite, if not in all in name,<br />
at least in principle. In the York and American<br />
Rites, the Elu is incorporated in the Master's<br />
Degree ; in the French Rite it constitutes<br />
an independent degree ; and in the Scottish<br />
Rite it consists <strong>of</strong> three degrees, the Ninth,<br />
Tenth, and Eleventh . Ragon counts the five<br />
preceding degrees among the Elus, but they<br />
more properly belong to the Order <strong>of</strong> Masters .
240 EMANATION<br />
EMERGENCY<br />
<strong>The</strong> symbolism <strong>of</strong> these Flu degrees has been<br />
greatly mistaken and perverted by anti-<br />
<strong>Masonic</strong> writers, who have thus attributed to<br />
Masonry a spirit <strong>of</strong> vengeance which is not its<br />
characteristic. <strong>The</strong>y must be looked upon as<br />
conveying only a symbolic meaning. Those<br />
higher degrees, in which the object <strong>of</strong> the election<br />
is changed and connected with Templarism,<br />
are more properly called Kadoshes. Thory<br />
says that all the Elus are derived from the degree<br />
<strong>of</strong> Kadosh, which preceded them . <strong>The</strong>reverse,<br />
we think, is the truth . <strong>The</strong> Elu system<br />
sprang naturally from the Master's Degree,<br />
and was only applied to Templarism when De<br />
Molay was substituted for Hiram the Builder .<br />
Emanation . Literally, "a flowing forth ."<br />
<strong>The</strong> doctrine <strong>of</strong> emanations was a theory predominant<br />
in many <strong>of</strong> the Oriental religions,<br />
such ,especially, as Brahmanism and Paraeeism,<br />
and subsequently adopted by the Kabbalists<br />
and the Gnostics, and taught by Philo<br />
and Plato . It assumed that all things emanated<br />
flowed forth (which is the literal meaning<br />
<strong>of</strong> the word), or were developed and descended<br />
by degrees from the Supreme Being .<br />
Thus, in the ancient religion <strong>of</strong> India, the<br />
anima mundi, or soul <strong>of</strong> the word, the mysterious<br />
source <strong>of</strong> all life, was identified with<br />
Brahma, the Supreme God . <strong>The</strong> doctrine <strong>of</strong><br />
Gnosticism was that all beings emanated from<br />
the Deity ; that there was a progressive degeneration<br />
<strong>of</strong> these beings from the highest to<br />
the lowest emanation, and a final redemption<br />
and return <strong>of</strong> all to the purity <strong>of</strong> the Creator .<br />
Philo taught that the Supreme Being was the<br />
Primitive Light or the Archetype <strong>of</strong> Light,<br />
whose rays illuminate, as from a common<br />
source, all souls. <strong>The</strong> theory <strong>of</strong> emanations is<br />
interesting to the Mason, because <strong>of</strong> the reference<br />
in many <strong>of</strong> the higher degrees to the<br />
doctrines <strong>of</strong> Philo, the Gnostics, and the Kabbalists.<br />
Emanuel. A sacred word in some <strong>of</strong> the<br />
high degrees, being one <strong>of</strong> the names applied<br />
in Scripture to the Lord Jesus Christ . It is a<br />
Greek form from the Hebrew, Immanuel,<br />
~~t1]T]y, and signifies "God is with us ."<br />
Embassy. <strong>The</strong> embassy <strong>of</strong> Zerubbabel<br />
and four other Jewish chiefs to the court <strong>of</strong><br />
Darius, to obtain the protection <strong>of</strong> that monarch<br />
from the encroachments <strong>of</strong> the Samaritans,<br />
who interrupted the labors in the reconstruction<br />
<strong>of</strong> the Temple, constitutes the<br />
legend <strong>of</strong> the Sixteenth Degree <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite, and also <strong>of</strong> the<br />
Red Cross Degree <strong>of</strong> the American Rite, which<br />
is surely borrowed from the former . <strong>The</strong> history<br />
<strong>of</strong> this embassy is found in the eleventh<br />
book <strong>of</strong> the Antiquities <strong>of</strong> Josephus, whence<br />
the <strong>Masonic</strong> ritualists have undoubtedly taken<br />
it. <strong>The</strong> only authority <strong>of</strong> Josephus is the apocryphal<br />
record <strong>of</strong> Esdras, and the authenticity<br />
<strong>of</strong> the whole transaction is doubted or denied<br />
by modem historians .<br />
Emblem. <strong>The</strong> emblem is an occult representation<br />
<strong>of</strong> something unknown or concealed<br />
by a sign or thing that is known . Thus,<br />
a square is in <strong>Freemasonry</strong> an emblem <strong>of</strong><br />
morality ; a plumb line, <strong>of</strong> rectitude <strong>of</strong> con-<br />
duct ; and a level, <strong>of</strong> equality <strong>of</strong> human con .<br />
ditions . Emblem is very generally used as<br />
synonymous with symbol, although the two<br />
words do not express exactly the same meaning<br />
. An emblem is properly a representation<br />
<strong>of</strong> an idea by a visible object, as in the examples<br />
quoted above; but a symbol is more extensive<br />
in its application, includes every representation<br />
<strong>of</strong> an idea by an image whether<br />
that image is presented immediately to the<br />
senses as a visible and tangible substance, or<br />
only brought before the mind by words .<br />
Hence an action or event as described, a myth<br />
or 1egend, may be a symbol ; and hence, too,<br />
it follows that while all emblems are sym bols,<br />
all symbols are not emblems . (See Symbol .)<br />
Emerald. In Hebrew, JDn, caphak . It was<br />
the first stone in the first row <strong>of</strong> the high<br />
priest's breastplate, and was referred to Levi .<br />
Adam Clarke says it is the same stone as the<br />
smaragdus, and is <strong>of</strong> a bright green color .<br />
Josephus, the Septuagint, and the Jerusalem<br />
Targum understood by the Hebrew word the<br />
carbuncle, which is red . <strong>The</strong> modern emerald,<br />
as everybody knows, is green .<br />
Emergency. <strong>The</strong> general law <strong>of</strong> Masonry<br />
requires a month to elapse between the time<br />
<strong>of</strong> receiving a petition for initiation and that<br />
<strong>of</strong> balloting for the candidate, and also that<br />
there shall be an interval <strong>of</strong> one month between<br />
the reception <strong>of</strong> each <strong>of</strong> the degrees <strong>of</strong><br />
Craft Masonry . Cases sometimes occur when<br />
a Lodge desires this probationary period to be<br />
dispensed with, so that the candidate's petition<br />
may be received and balloted for at the<br />
same communication, or so that the degrees<br />
may be conferred at much shorter intervals .<br />
As some reason must be assigned for the application<br />
to the <strong>Grand</strong> Master for the dispensation,<br />
such reason is generally stated to be that<br />
the candidate is about to go on a long journey<br />
or some other equally valid. Cases <strong>of</strong> this kind<br />
are called, in the technical language <strong>of</strong> Mar<br />
It is evident that<br />
the emergency is made for the sake <strong>of</strong> the candidate,<br />
and not for that <strong>of</strong> the Lodge or <strong>of</strong><br />
Masonry. <strong>The</strong> too frequent occurrence <strong>of</strong><br />
applications for dispensations in cases <strong>of</strong><br />
emergency have been a fruitful source <strong>of</strong> evil,<br />
as thereby unworthy persons, escaping the<br />
ordeal <strong>of</strong> an investigation into character have<br />
been introduced into the Order ; and even<br />
where the candidates have been worthy, the<br />
rapid passing through the degrees prevents a<br />
due impression from being made on the mind,<br />
and the candidate fails to justly appreciate the<br />
beauties and merits <strong>of</strong> the <strong>Masonic</strong> system .<br />
Hence, these cases <strong>of</strong> emergency have been<br />
very unpopular with the most distinguished<br />
members <strong>of</strong> the Fraternity . In the olden time<br />
the Master and Wardens <strong>of</strong> the Lodge were<br />
vested with the prerogative <strong>of</strong> deciding what<br />
was a case <strong>of</strong> emergency ; but modem law<br />
and usage (in America, at least) make the<br />
<strong>Grand</strong> Master the sole judge <strong>of</strong> what constitutes<br />
a case <strong>of</strong> emergency. [Under the English<br />
Constitution the emergency must be real<br />
in the opinion <strong>of</strong> the Master <strong>of</strong> the Lodge concerned.<br />
(Rule 185.)]<br />
sonry, cases <strong>of</strong> emergency .
EMERGENT<br />
ENCAMPMENT 241<br />
Emergent Lodge. A Lodge held at an<br />
emergent meeting .<br />
Emergent Meeting . <strong>The</strong> meeting <strong>of</strong> a<br />
Lodge called to elect a candidate, and confer<br />
the degrees in a case <strong>of</strong> emergency, or for any<br />
other sudden and unexpected cause, has been<br />
called an emergent meeting. <strong>The</strong> term is not<br />
very common, but it has been used by W . S .<br />
Mitchell and a few other writers .<br />
Emeritus. Latin ; plural, emeriti. <strong>The</strong><br />
Romans applied this word-which comes<br />
from the verb emerere, to gain by service-to a<br />
soldier who had served out his time • hence<br />
in the Supreme Councils <strong>of</strong> the Ancient and<br />
Accepted Scottish Rite <strong>of</strong> this country, an<br />
active member, who resigns his seat by reason<br />
<strong>of</strong> age, infirmity, or for other cause deemed<br />
good by the Council, may be elected an Emeritus<br />
member, and will possess the privilege <strong>of</strong><br />
proposing measures and being heard in debate,<br />
but not <strong>of</strong> voting.<br />
Emeth . Hebrew, =M . One <strong>of</strong> the words<br />
in the high degrees . It signifies integrity,<br />
fidelity, firmness, and constancy in keeping a<br />
promise, and especially TRUTH, as opposed to<br />
falsehood. In the Scottish Rite, the Sublime<br />
Knights Elect <strong>of</strong> Twelve <strong>of</strong> the Eleventh Degree<br />
are called "Princes Emeth," which mean<br />
simply men <strong>of</strong> exalted character who are devoted<br />
to truth.<br />
Eminent. <strong>The</strong> title given to the Commander<br />
or presiding <strong>of</strong>ficer <strong>of</strong> a Commandery<br />
<strong>of</strong> Knights Templar, and to all <strong>of</strong>ficers below<br />
the <strong>Grand</strong> Commander in a <strong>Grand</strong> Commander<br />
. <strong>The</strong> <strong>Grand</strong> Commander is styled<br />
I'Mght Eminent," and the <strong>Grand</strong> Master <strong>of</strong><br />
the brand Encampment <strong>of</strong> the United States,<br />
"Most Eminent." <strong>The</strong> word is from the Latin<br />
eminens, "standing above," and literally signifies<br />
"exalted in rank ." Hence, it is a title<br />
given to the cardinals in the Roman Church .<br />
Emounah. (Fidelity, Truth .) <strong>The</strong> name <strong>of</strong><br />
the Fourth Step <strong>of</strong> the mystic ladder <strong>of</strong> the<br />
Kadosh <strong>of</strong> the A . A. Scottish Rite .<br />
Emperor <strong>of</strong> Lebanon. (Empereur du<br />
Liban .) This degree, says Thory (Act. Lat., i .,<br />
311), which was a part <strong>of</strong> the collection <strong>of</strong> M .<br />
Le Rouge, was composed in the isle <strong>of</strong> Bourbon,<br />
in 1778, by the Marquis de Beurnonville,<br />
who was then National <strong>Grand</strong> Master <strong>of</strong> all<br />
the Lodges <strong>of</strong> India.<br />
Emperors <strong>of</strong> the East and West. In<br />
1758 there was established in Paris a Chapter<br />
called the "Council <strong>of</strong> Emperors <strong>of</strong> the East<br />
and West." <strong>The</strong> members assumed the titles<br />
<strong>of</strong> "Sovereign Prince Masonsl " "Substitutes<br />
General <strong>of</strong> the Royal Art, <strong>Grand</strong> Superintendents<br />
and Officers <strong>of</strong> the <strong>Grand</strong> and Sovereign<br />
Lodge <strong>of</strong> St . John <strong>of</strong> Jerusalem." <strong>The</strong>ir<br />
ritual, which was based on the Templar system,<br />
consisted <strong>of</strong> twenty-five degrees, as follows<br />
: 1 to 19, the same as the Scottish Rite •<br />
20, <strong>Grand</strong> Patriarch Noachite ; 21, Key <strong>of</strong><br />
Masonry ; 22, Prince <strong>of</strong> Lebanon ; 23, Knight<br />
<strong>of</strong> the Sun ; 24, Kadosh ; 25, Prince <strong>of</strong> the<br />
Royal Secret . It granted warrants for Lodges<br />
<strong>of</strong> the high degrees, appointed <strong>Grand</strong> Inspectors<br />
and Deputies, and established several<br />
subordinate bodies in the interior <strong>of</strong> France,<br />
among which was a "Council <strong>of</strong> Princes <strong>of</strong> the<br />
Royal Secret," at Bordeaux . In 1763, one<br />
Pincemaille, the Master <strong>of</strong> the Lodge La Candeur<br />
at Metz, began to publish an exposition<br />
<strong>of</strong> these degrees in the serial numbers <strong>of</strong> a<br />
work entitled Conversations Allegoriques sur<br />
la Franche-Magonnerie . In 1764, the <strong>Grand</strong><br />
Lodge <strong>of</strong> France <strong>of</strong>fered him 300 livres to suppress<br />
the book . Pincemaille accepted the<br />
bribe but continued the publication, which<br />
lasted until 1766 .<br />
In 1758, the year <strong>of</strong> their establishment in<br />
France, the degrees <strong>of</strong> this Rite <strong>of</strong> Heredom, or<br />
<strong>of</strong> Perfection, as it was called, were carried by<br />
the Marquis de Bernez to Berlin, and adopted<br />
by the <strong>Grand</strong> Lodge <strong>of</strong> the Three Globes .<br />
Between the years 1760 and 1765, there was<br />
much dissension in the Rite . A new Council,<br />
called the Knights <strong>of</strong> the East, was established<br />
at Paris, in 1760, as the rival <strong>of</strong> the Emperors<br />
<strong>of</strong> the East and West . <strong>The</strong> controversies <strong>of</strong><br />
these two bodies were carried into the <strong>Grand</strong><br />
Lodge, which, in 1766, was compelled, for the<br />
sake <strong>of</strong> peace, to issue a decree in opposition<br />
to the high degrees, excluding the malcontents,<br />
and forbidding the symbolical Lodges to<br />
recognize the authority <strong>of</strong> these Chapters .<br />
But the excluded Masons continued to work<br />
clandestinely and to grant warrants. From<br />
that time until its dissolution, the history <strong>of</strong><br />
the Council <strong>of</strong> the Emperors <strong>of</strong> the East and<br />
West is but a history <strong>of</strong> continuous disputes<br />
with the <strong>Grand</strong> Lodge <strong>of</strong> France . At length,<br />
in 1781, it was completely absorbed in the<br />
<strong>Grand</strong> Orient, and has no longer an existence.<br />
<strong>The</strong> assertion <strong>of</strong> Thory (Act . Lat .), and <strong>of</strong><br />
Ragon (Orthod. Mac .), that the Council <strong>of</strong> the<br />
Emperors <strong>of</strong> the East and West was the origin<br />
<strong>of</strong> the Ancient and Accepted Rite, although it<br />
has been denied, does not seem destitute <strong>of</strong><br />
truth . It is very certain, if the documentary<br />
evidence is authentic, that the Constitutions<br />
<strong>of</strong> 1672 were framed by this Council ; and it is<br />
equally certain that under these Constitutions<br />
a patent was granted to Stephen Morin,<br />
through whom the Ancient and Accepted<br />
Scottish Rite was established in America .<br />
Emunah . 111tk. Sometimes spelled<br />
Amunah, but not in accordance with the<br />
Masoretic points . A significant word in the<br />
high degrees signifying fidelity, especially in<br />
fulfilling one's promises .<br />
Encampment. All regular assemblies <strong>of</strong><br />
Knights Templar were formerly called Encampments.<br />
<strong>The</strong>y are now styled Commanderies<br />
in America, and <strong>Grand</strong> Encampments<br />
<strong>of</strong> the States are called <strong>Grand</strong> Commanderies.<br />
In England they are now called<br />
"Preceptories ." (See Commandery and Commandery,<br />
<strong>Grand</strong>.)<br />
Encampment, General <strong>Grand</strong>. <strong>The</strong><br />
title, before the adoption <strong>of</strong> the Constitution<br />
<strong>of</strong> 1856, <strong>of</strong> the <strong>Grand</strong> Encampment <strong>of</strong> the<br />
United States.<br />
Encampment, <strong>Grand</strong>. <strong>The</strong> <strong>Grand</strong> Encam<br />
pwent <strong>of</strong> the United States was instituted<br />
on the 22d <strong>of</strong> June, 1816, in the city <strong>of</strong> New<br />
York. It consists <strong>of</strong> a <strong>Grand</strong> Master, Deputy<br />
<strong>Grand</strong> Master, and other <strong>Grand</strong> Officers who
242 ENCYCLICAL<br />
ENGLAND<br />
are similar to those <strong>of</strong> a <strong>Grand</strong> Commandery,<br />
with Past <strong>Grand</strong> Officers and the representatives<br />
<strong>of</strong> the various <strong>Grand</strong> Commanderies .<br />
and <strong>of</strong> the subordinate Commanderies deriving<br />
their warrants immediately from it . It<br />
exercises jurisdiction over all the Templars <strong>of</strong><br />
the United States, and meets triennially . <strong>The</strong><br />
term Encampment is borrowed from military<br />
usage, and is very properly applied to the temporary<br />
congregation at stated periods <strong>of</strong> the<br />
army <strong>of</strong> Templars, who may be said to be, for<br />
the time being, in camp .<br />
Encyclical. Circular ; sent to many places<br />
or persons . Encyclical letters, containing information,<br />
advice, or admonition, are sometimes<br />
issued by <strong>Grand</strong> Lodges or <strong>Grand</strong><br />
Masters to the Lodges and Masons <strong>of</strong> a<br />
jurisdiction . <strong>The</strong> word is not in very common<br />
use ; but in 1848 the <strong>Grand</strong> Lodge <strong>of</strong><br />
South Carolina issued "an encyclical letter<br />
<strong>of</strong> advice, <strong>of</strong> admonition, and <strong>of</strong> direction,"<br />
to the subordinate Lodges under her jurisdiction;<br />
and a similar letter was issued in<br />
1865 by the <strong>Grand</strong> Master <strong>of</strong> Iowa .<br />
En famWe . French, meaning as a family.<br />
In French Lodges, during the reading <strong>of</strong> the<br />
minutes, and sometimes when the Lodge is<br />
engaged in the discussion <strong>of</strong> delicate matters<br />
affecting only itself the Lodge is said to meet<br />
"en famille,' at which time visitors are not<br />
admitted .<br />
England. <strong>The</strong> following is a brief resume<br />
<strong>of</strong> the history <strong>of</strong> <strong>Freemasonry</strong> in England as<br />
it has hitherto been written, and is now generally<br />
received by the Fraternity . It is but<br />
right, however to say, that recent researches<br />
have thrown doubts on the authenticity <strong>of</strong><br />
many <strong>of</strong> the statements-that the legend <strong>of</strong><br />
Prince Edwin has been doubted ; the establishment<br />
<strong>of</strong> a <strong>Grand</strong> Lodge at York in the beginning<br />
<strong>of</strong> the eighteenth century denied ; and<br />
the existence <strong>of</strong> anything but Operative<br />
Masonry before 1717 controverted. <strong>The</strong>se<br />
questions are still in dispute ; but the labors<br />
<strong>of</strong> <strong>Masonic</strong> antiquaries, through which many<br />
old records and ancient constitutions are being<br />
continually exhumed from the British Museum<br />
and from Lodge libraries, will eventually<br />
enable us to settle upon the truth .<br />
According to Anderson and Preston, the<br />
first charter granted in England to the Masons,<br />
as a body, was bestowed by King Athelstan,<br />
in 926, upon the application <strong>of</strong> his<br />
brother, Prince Edwin . "According)y," says<br />
Anderson, quoting from the "Old Constitutions"<br />
(Constitutions, 1738 p . 64), "Prince<br />
Edwin summon'd all the 1 tree and Accepted<br />
Masons in the Realm to meet him in a Congregation<br />
at York, wlo came and form'd the<br />
<strong>Grand</strong> Lodge under him as their <strong>Grand</strong> Master,<br />
A .D . 926.<br />
"<strong>The</strong>y brought with them many old Writings<br />
and Records <strong>of</strong> the Craft, some in Greek,<br />
some in Latin some in French, and other Languages<br />
; and from the Contents there<strong>of</strong>, they<br />
fram'd the Constitutions <strong>of</strong> the English<br />
Lodges, and made a Law for <strong>The</strong>mselves, to<br />
preserve and observe the same in all Time<br />
coming, &c, &c, &o."<br />
From this assembly at York, the rise <strong>of</strong><br />
Masonry in England is generally dated ; from<br />
the statutes there enacted are derived the<br />
English <strong>Masonic</strong> Constitutions ; and from the<br />
place <strong>of</strong> meeting, the ritual <strong>of</strong> the English<br />
Lodges is designated as the "Ancient York<br />
Rite."<br />
E<br />
For a long time the York Assembly exercised<br />
the <strong>Masonic</strong> jurisdiction over all England<br />
; but in 1567 the Masons <strong>of</strong> the southern<br />
part <strong>of</strong> the island elected Sir Thomas Gresham,<br />
the celebrated merchant, their <strong>Grand</strong> Master,<br />
according to Anderson . (Constitutions, 1738,<br />
81 .) He was succeeded by the Earl <strong>of</strong> Effingham,am,<br />
the Earl <strong>of</strong> Huntingdon, and by the illustrious<br />
architect, Inigo Jones .<br />
In the beginning <strong>of</strong> the eighteenth century,<br />
Masonry in the south <strong>of</strong> England had fallen<br />
into decay . <strong>The</strong> disturbances <strong>of</strong> the revolution,<br />
which placed William III . on the throne,<br />
and the subsequent warmth <strong>of</strong> political feelings<br />
which agitated the two parties <strong>of</strong> the<br />
state, had given this peaceful society a wound<br />
fatal to its success . But in 1716 "the few<br />
Lodges at London finding themselves neglected<br />
by Sir Christopher Wren, thought fit<br />
to cement under a <strong>Grand</strong> Master as the Center<br />
<strong>of</strong> Union and Harmony," and so four <strong>of</strong> the<br />
London Lodges "met at the Apple-Tree Tavern<br />
; and having put into the chair the oldest<br />
Master Mason, (now the Master <strong>of</strong> a Lodge,)<br />
they constituted themselves a <strong>Grand</strong> Lodge,<br />
pro tempore, in due form, and forthwith revived<br />
the quarterly communication <strong>of</strong> the<br />
<strong>of</strong>ficers <strong>of</strong> Lodges, (called the <strong>Grand</strong> Lodge,)<br />
resolved to hold the annual assembly and<br />
feast, and then to choose a <strong>Grand</strong> Master from<br />
among themselves, till they should have the<br />
honor <strong>of</strong> a noble brother at their head ." (Anderson,<br />
Constitutions, 1738, p. 109.)<br />
Accordingly, on St . John the Baptist's Day,<br />
1717, the annual assembly and feast were<br />
held, and Mr. Anthony Sayer duly proposed<br />
and elected <strong>Grand</strong> Master . <strong>The</strong> <strong>Grand</strong> Lodge<br />
adopted, among its regulations, the following :<br />
"That the privilege <strong>of</strong> assembling as Masons,<br />
which bad hitherto been unlimited, should be<br />
vested in certain Lodges or assemblies <strong>of</strong><br />
Masons convened in certain places ; and that<br />
every Lodge to be hereafter convened, except<br />
the four old Lodges at this time existing,<br />
should be legally authorized to act by a warrant<br />
from the <strong>Grand</strong> Master for the time<br />
being, granted to certain individuals by petition<br />
with the consent and approbation <strong>of</strong><br />
the C rand Lodge in communication ; and<br />
that, without such warrant no Lodge should<br />
be hereafter deemed regular or constitutional .<br />
In compliment, however, to the four old<br />
Lodges, the privileges which they had always<br />
possessed under the old organization were<br />
particularly reserved to them ; and it was<br />
enacted that "no law, rule, or regulation, to<br />
be hereafter made or passed in <strong>Grand</strong> Lodge,<br />
should deprive them <strong>of</strong> such privilege, or encroach<br />
on any landmark which was at that<br />
time established as the standard <strong>of</strong> <strong>Masonic</strong><br />
government." (Preston, Illustrations, ed .<br />
1792, pp. 248,249.)
ENGLAND<br />
ENGLAND 2 43<br />
<strong>The</strong> <strong>Grand</strong> Lodges <strong>of</strong> York and <strong>of</strong> London<br />
kept up a friendly intercourse, and mutual<br />
interchange <strong>of</strong> recognition, until the latter<br />
body, in 1725, granted a warrant <strong>of</strong> constitution<br />
to some Masons who had seceded from<br />
the former . This unmasonic act was severely<br />
reprobated by the York <strong>Grand</strong> Lodge, and<br />
produced the first interruption to the harmony<br />
that had long subsisted between them . It was,<br />
however, followed some years after by another<br />
unjustifiable act <strong>of</strong> interference . In 1735, the<br />
Earl <strong>of</strong> Crawford, <strong>Grand</strong> Master <strong>of</strong> England,<br />
constituted two Lodges within the jurisdiction<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> York, and granted,<br />
without its consent, deputations for Lancashire,<br />
Durham, and Northumberland .<br />
"This circumstance, " says Preston (Illust .,<br />
ed. 1792, p. 279), "the <strong>Grand</strong> Lodge at York<br />
highly resented, and ever afterward viewed the<br />
proceedings <strong>of</strong> the brethren in the south with a<br />
jealous eye . All friendly intercourse ceased,<br />
and the York Masons, from that moment,<br />
considered their interests distinct from the<br />
Masons under the <strong>Grand</strong> Lodge in London ."<br />
Three years after, in 1738, several brethren<br />
dissatisfied with the conduct <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> England, seceded from it, and held<br />
unauthorized meetings for the purpose <strong>of</strong> initiation.<br />
Taking advantage <strong>of</strong> the breach between<br />
the <strong>Grand</strong> Lodges <strong>of</strong> York and London,<br />
they assumed the character <strong>of</strong> York Masons .<br />
On the <strong>Grand</strong> Lodge's determination to put<br />
strictly in execution the laws against such seceders,<br />
they still further separated from its<br />
jurisdiction, and assumed the appellation <strong>of</strong><br />
"Ancient York Masons." <strong>The</strong>y announced<br />
that the ancient landmarks were alone preserved<br />
by them ; and, declaring that the regular<br />
Lodges had adopted new plans, and sanctioned<br />
innovations, they branded them with<br />
the name <strong>of</strong> "Modern Masons ." In 1739, they<br />
established a new <strong>Grand</strong> Lodge in London,<br />
under the name <strong>of</strong> the "<strong>Grand</strong> Lodge <strong>of</strong> Ancient<br />
York Masons," and, persevering in the<br />
measures they had adopted, held communications<br />
and appointed annual feasts . <strong>The</strong>y<br />
were soon afterward recognized by the Masons<br />
<strong>of</strong> Scotland and Ireland, and were encouraged<br />
and fostered by many <strong>of</strong> the nobility. <strong>The</strong><br />
two <strong>Grand</strong> Lges continued to exist, and to<br />
act in opposition to each other, extending their<br />
schisms into other countries, especially into<br />
America, until the year 1813, when, under the<br />
<strong>Grand</strong> Mastership <strong>of</strong> the Duke <strong>of</strong> Sussex,<br />
they were united under the title <strong>of</strong> the United<br />
<strong>Grand</strong> Lodge <strong>of</strong> England .<br />
Such is the history <strong>of</strong> <strong>Freemasonry</strong> in England<br />
as uninterruptedly believed by all Masons<br />
and <strong>Masonic</strong> writers for nearly a century<br />
and a half. Recent researches have thrown<br />
great doubts on its entire accuracy . Until the<br />
year 1717, the details are either traditional, or<br />
supported only by manuscripts whose authenticity<br />
has not yet been satisfactorily proved .<br />
Much <strong>of</strong> the history is uncertain- some <strong>of</strong> it,<br />
especially as referring to York, is deemed apocryphal<br />
by Hughan and other laborious writers,<br />
and Bro. Henry Sadler in his <strong>Masonic</strong> Facts<br />
and Fictions has proved that the "Ancients"<br />
were not really a schismatic body <strong>of</strong> seceders<br />
from the Premier <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
but were Irish Masons settled in London, who<br />
in 1751, established a body which they called<br />
the " <strong>Grand</strong> Lodge <strong>of</strong> England according to the<br />
Old Institutions," maintaining that they alone<br />
preserved the ancient tenets and practises <strong>of</strong><br />
Masonry . (See Ancient Masons .) [E . L . H .]<br />
England, <strong>Grand</strong> Lodges In . During one<br />
period <strong>of</strong> the eighteenth century there existed<br />
four <strong>Grand</strong> Lodges in England : 1 . "<strong>The</strong> G.<br />
Lodge <strong>of</strong> England " located at London ; 2 .<br />
"<strong>The</strong> G . Lodge ot 1 all England," located at<br />
York ; 3 . "<strong>The</strong> G. Lodge <strong>of</strong> England according<br />
to the Old Institutions" ; and, 4 . "<strong>The</strong><br />
G. Lodge <strong>of</strong> England south <strong>of</strong> the river Trent,"<br />
which last two had their G . East at London .<br />
<strong>The</strong> first <strong>Grand</strong> Lodge was formed in 1717 .<br />
<strong>The</strong> second G . Lodge bears date 1725, and<br />
emanated from that immemorial <strong>Masonic</strong><br />
Lodge that gave such reverence to the city <strong>of</strong><br />
York . <strong>The</strong> third was established in 1751 by<br />
some Irish Masons settled in London. (See<br />
Ancient Masons.) And the fourth, whose<br />
existence lasted from 1779 to 1789, was instituted<br />
by the York <strong>Grand</strong> Lodge in compliance<br />
with the request <strong>of</strong> members <strong>of</strong> the<br />
Lodge <strong>of</strong> Antiquity, <strong>of</strong> London ; but its existence<br />
was ephemeral, in consequence <strong>of</strong> the<br />
removal <strong>of</strong> the disturbing cause with the regular<br />
G. Lodge . Recently evidence has been<br />
found pointing to the existence in London<br />
from 1770 to 1775 <strong>of</strong> a fifth <strong>Grand</strong> Lodge,<br />
formed by Scotch Masons, with some four or<br />
five Lodges under its control . (Ars Quatuor<br />
Coronatorum, xviii., pp . 69-90 .) [E . L. H .]<br />
All subordinate Lodges existing at present,<br />
which had their being prior to the union, in<br />
December, 1813, were subjects <strong>of</strong> either the<br />
first or the third <strong>of</strong> the above designated four<br />
G. Lodges, and known respectively as the<br />
"Moderns" or the "Ancients," these titles,<br />
however, having no recognized force as to the<br />
relative antiquity <strong>of</strong> either .<br />
England, <strong>The</strong> First Record <strong>of</strong> <strong>Grand</strong><br />
Lodge <strong>of</strong> . Bro . R . F . Gould (Hist . <strong>of</strong> F. M .,<br />
ii., 373) furnishes the valuable information<br />
that the minutes <strong>of</strong> <strong>Grand</strong> Lodge commence<br />
24th June, 1723, and those bearing such<br />
date are signed by "John <strong>The</strong>ophilus Desaguliers,<br />
Deputy <strong>Grand</strong> Master ." <strong>The</strong>y are entered<br />
in a different handwriting, under date <strong>of</strong><br />
25th November, 1723, 19th February, 172k,<br />
28th "Aprill 1724," and are not signed at foot .<br />
On 24th June, 1724, the Earl <strong>of</strong> Dalkeith presided<br />
in <strong>Grand</strong> Lodge, and the following signatures<br />
are appended to the recorded minutes :<br />
"Dalkeith, G. M ., 1724 ."<br />
"J. T. Desaguliers, G . M ."<br />
"Fra Sorrell, Senr ., G . W."<br />
"John Senex, Junr ."<br />
<strong>The</strong> minutes <strong>of</strong> 21st November, 1724, 17th<br />
March, 20th May, 24th June, and 27th<br />
November, 1725, are unsigned . But to those<br />
<strong>of</strong> 27th December, 1725, are appended the<br />
signatures <strong>of</strong><br />
"Richmond & Lenox, G . M ., 1725,"<br />
"M . ffolkes, D . G . M.,"<br />
and two G, Wardens.
244 ENGLET<br />
ENOCH<br />
Signatures are again wanting to the<br />
ceedings <strong>of</strong> 28th February and 12th Decem r,<br />
1726, but reappear under date <strong>of</strong> 27th "ffebry<br />
1726" [27], viz . :<br />
"Paisley, G. Mr ., 1726 "<br />
and the next three succeeding <strong>of</strong>ficers.<br />
<strong>The</strong> minutes <strong>of</strong> the following 10th May<br />
(1727) were signed by "Inchiquin, G. M .,<br />
1727," and the three <strong>of</strong>ficers next in rank .<br />
<strong>The</strong> earliest minutes were not signed on confirmation<br />
at the next meeting but were verified<br />
by thefour <strong>Grand</strong> Officers, or such <strong>of</strong> them<br />
as took part in the proceedings recorded . In<br />
consequence <strong>of</strong> the reelection <strong>of</strong> Dr . Desaguliers<br />
as Dep . G. M . the minutes say that "the<br />
late <strong>Grand</strong> Master went away from the Hall<br />
without any ceremony." [E . L. H .]<br />
Englet. A corruption <strong>of</strong> Euclid, found in<br />
the Old Constitutions known as the Matthew<br />
Cooke MS., "wherefore ye forsayde maister<br />
Englet ordeynet thei were passing <strong>of</strong> conying<br />
schold be passing honoured ." (LI. 674-7 .)<br />
Perhaps the copyist mistook a badly made old<br />
English u for an n, and the original had Euglet,<br />
which would be a nearer approximation to<br />
Euclid .<br />
Engrave. In French Lodges, buriner, to<br />
engrave, is used instead <strong>of</strong> ecrire, to write .<br />
<strong>The</strong> "engraved tablets" are the "written<br />
records."<br />
Enlightened . This word, equivalent to<br />
the Latin illuminatus, is frequently used to<br />
designate a Freemason as one who has been<br />
rescued from darkness, and received intellectual<br />
light. Webster's definition shows its<br />
appositeness : "Illuminated ; instructed; informed,<br />
furnished with clear views." Many<br />
old Latin diplomas commence with the heading,<br />
"Omnibus illummatis," i . e., "to all the<br />
enlightened."<br />
Enlightenment, Shock <strong>of</strong>. See Shock <strong>of</strong><br />
Enlightenment .<br />
Enoch . Though the Scriptures furnish<br />
but a meager account <strong>of</strong> Enoch, the traditions<br />
<strong>of</strong> <strong>Freemasonry</strong> closely connect him, by numerous<br />
circumstances, with the early history <strong>of</strong><br />
the Institution . All, indeed, that we learn<br />
from the Book <strong>of</strong> Genesis on the subject <strong>of</strong> his<br />
life is, that he was the seventh <strong>of</strong> the patriarchs<br />
; the son <strong>of</strong> Jared, and the great-grandfather<br />
<strong>of</strong> Noah ; that he was born in the year<br />
<strong>of</strong> the world 622 ; that his life was one <strong>of</strong> eminent<br />
virtue, so much so, that he is described<br />
as "walking with God" ; and that in the year<br />
987 his earthly pilgrimage was terminated<br />
(as the commentators generally suppose), not<br />
by death, but by a bodily translation to<br />
heaven .<br />
In the very commencement <strong>of</strong> our inquiries,<br />
we shall find circumstances in the life <strong>of</strong> this<br />
great patriarch that shadow forth, as it were,<br />
something <strong>of</strong> that mysticism with which the<br />
traditions <strong>of</strong> Masonry have connected him .<br />
His name, in the Hebrew language, I1,<br />
ienoch, signifies to initiate and to instruct, and<br />
seems intended to express the fact that he was,<br />
as Oliver remarks, the first to give a decisive<br />
character to the rite <strong>of</strong> initiation and to add<br />
to the practise <strong>of</strong> Divine worship the study and<br />
application <strong>of</strong> human science . In confirmation<br />
<strong>of</strong> this view, a writer in the Freemasons' Quarterly<br />
Review says, on this subject, that "it<br />
seems probable -that Enoch introduced the<br />
speculative principles into the <strong>Masonic</strong> creed<br />
and that he originated its exclusive character,' ;<br />
which theory must be taken, if it is accepted<br />
at all, with very considerable modifications .<br />
<strong>The</strong> years <strong>of</strong> his life may also be supposed to<br />
contain a mystic meaning, for they amounted<br />
to three hundred and sixty-five, being exactly<br />
equal to a solar revolution . In all the ancient<br />
rites this number has occupied a prominent<br />
place, because it was the representative <strong>of</strong> the<br />
annual course <strong>of</strong> that luminary which, as the<br />
great fructifier <strong>of</strong> the earth, was the peculiar<br />
object <strong>of</strong> divine worship .<br />
Of the early history <strong>of</strong> Enoch, we know<br />
nothing. It is, however probable that, like<br />
the other descendants <strong>of</strong> the pious Seth, he<br />
passed his pastoral life in the neighborhood<br />
<strong>of</strong> Mount Moriah . From the other patriarchs<br />
he differed only in this, that, enlightened by<br />
the Divine knowledge which had been imparted<br />
to him, he instructed his contemporaries<br />
in the practise <strong>of</strong> those rites, and in the<br />
study <strong>of</strong> those sciences, with which he had<br />
himself become acquainted .<br />
<strong>The</strong> Oriental writers abound in traditionary<br />
evidence <strong>of</strong> the learning <strong>of</strong> the venerable patriarch<br />
. One tradition states that he received<br />
from God the gift <strong>of</strong> wisdom and knowledge,<br />
and that God sent him thirty volumes from<br />
heaven, filled with all the secrets <strong>of</strong> the most<br />
mysterious sciences. <strong>The</strong> Babylonians supposed<br />
him to have been intimately acquainted<br />
with the nature <strong>of</strong> the stars ; and they attribute<br />
to him the invention <strong>of</strong> astrology. <strong>The</strong><br />
Rabbis maintain that he was taught by God<br />
and Adam how to sacrifice, and how to worship<br />
the Deity aright . <strong>The</strong> Kabbalistic book <strong>of</strong><br />
Raziel says that he received the Divine mysteries<br />
from Adam, through the direct line <strong>of</strong><br />
the preceding patriarchs.<br />
<strong>The</strong> Greek Christians supposed him to have<br />
been identical with the first Egyptian Hermes,<br />
who dwelt at Sais. <strong>The</strong>y say he was the first<br />
to give instruction on the celestial bodies ;<br />
that he foretold the deluge that was to overwhelm<br />
his descendants ; and that he built the<br />
Pyramids, engraving thereon figures <strong>of</strong> artificial<br />
instruments and the elements <strong>of</strong> the sciences,<br />
fearing lest the memory <strong>of</strong> man should<br />
perish in that general destruction . Eupolemus,<br />
a Grecian writer, makes him the same as Atlas,<br />
and attributes to him, as the Pagans did to<br />
that deity, the invention <strong>of</strong> astronomy .<br />
Mr . Wait, in his Oriental Antiquities, quotes<br />
a pMsage from Bar Hebraeus, a Jewish writer,<br />
which asserts that Enoch was the first who invented<br />
books and writing; that he taught men<br />
the art <strong>of</strong> building cities ; that he discovered<br />
the knowledge <strong>of</strong> the Zodiac and the course <strong>of</strong><br />
the planets- and that he inculcated the worship<br />
<strong>of</strong> God by fasting, prayer, alms, votive<br />
<strong>of</strong>ferings, and tithes . Bar Hebraeue adds, that<br />
he also appointed festivals for sacrifices to the<br />
sun at the periods when that luminary entered<br />
each <strong>of</strong> the zodiacal signs; but this
ENOCH<br />
ENOCH 245<br />
statement, which would make him the author<br />
<strong>of</strong> idolatry, is entirely inconsistent with all<br />
that we know <strong>of</strong> his character, from both history<br />
and tradition, and arose, as Oliver supposes,<br />
most probably from a blending <strong>of</strong> the<br />
characters <strong>of</strong> Enos and Enoch .<br />
In the study <strong>of</strong> the sciences, in teaching<br />
them to his children and his contemporaries,<br />
and in instituting the rites <strong>of</strong> initiation, Enoch<br />
is supposed to have passed the years <strong>of</strong> his<br />
peaceful, his pious, and his useful life, until<br />
the crimes <strong>of</strong> mankind had increased to such<br />
a height that, in the expressive words <strong>of</strong> Holy<br />
Writ, "every imagination <strong>of</strong> the thoughts <strong>of</strong><br />
man's heart was only evil continually ." It<br />
was then, according to a <strong>Masonic</strong> tradition,<br />
that Enoch, disgusted with the wickedness<br />
that surrounded him, and appalled at the<br />
thought <strong>of</strong> its inevitable consequences, fled to<br />
the solitude and secrecy <strong>of</strong> Mount Moriah,<br />
and devoted himself to prayer and pious contemplation<br />
. It was on that spot-then first<br />
consecrated by this patriarchal hermitage,<br />
and afterward to be made still more holy by<br />
the sacrifices <strong>of</strong> Abraham, <strong>of</strong> David, and <strong>of</strong><br />
Solomon-that we are informed that the Shek-<br />
:nah, or sacred presence, appeared to him, and<br />
gave him those instructions which were to<br />
preserve the wisdom <strong>of</strong> the antediluvians to<br />
their posterity when the world, with the exception<br />
<strong>of</strong> but one family, should have been<br />
destroyed by the forthcoming flood . <strong>The</strong> circumstances<br />
which occurred at that time are<br />
recorded in a tradition which forms what has<br />
been called the great <strong>Masonic</strong> "Legend <strong>of</strong><br />
Enoch," and which runs to this effect :<br />
Enoch, being inspired by the Most High,<br />
and in commemoration <strong>of</strong> a wonderful vision,<br />
built a temple under ground, and dedicated it<br />
to God . His son, Methuselah, constructed the<br />
building ; although he was not acquainted<br />
with his father's motives for the erection .<br />
This temple consisted <strong>of</strong> nine brick vaults,<br />
situated perpendicularly beneath each other,<br />
and communicating by apertures left in the<br />
arch <strong>of</strong> each vault .<br />
Enoch then caused a triangular plate <strong>of</strong> gold<br />
to be made, each side <strong>of</strong> which was a cubit<br />
long ; he enriched it with the most precious<br />
stones, and encrusted the plate upon a stone<br />
<strong>of</strong> agate <strong>of</strong> the same form . On the plate he<br />
engraved, in ineffable characters, the true<br />
name <strong>of</strong> Deity, and, placing it on a cubical<br />
pedestal <strong>of</strong> white marble, he deposited the<br />
whole within the deepest arch .<br />
When this subterranean building was completed,<br />
he made a door <strong>of</strong> stone, and attaching<br />
to it a ring <strong>of</strong> iron, by which it might<br />
be occasionally raised, he placed it over the<br />
opening <strong>of</strong> the uppermost arch, and so covered<br />
it over that the aperture could not be discovered<br />
. Enoch himself was permitted to enter<br />
it but once a year ; and on the death <strong>of</strong><br />
Enoch, Methuselah, and Lamech, and the destruction<br />
<strong>of</strong> the world by the deluge, all knowledge<br />
<strong>of</strong> this temple, and <strong>of</strong> the sacred treasure<br />
which it contained, was lost until, in after<br />
times, it was accidentally discovered by another<br />
worthy <strong>of</strong> <strong>Freemasonry</strong>, who, like Enoch,<br />
was engaged in the erection <strong>of</strong> a temple on the<br />
same spot .<br />
<strong>The</strong> legend goes on to inform us that after<br />
Enoch had completed the subterranean temple,<br />
fearing that the principles <strong>of</strong> those arts<br />
and sciences which he had cultivated with so<br />
much assiduity would be lost in that general<br />
destruction <strong>of</strong> which he had received a prophetic<br />
vision, he erected two pillars--the one<br />
<strong>of</strong> marble, to withstand the influence <strong>of</strong> fire,<br />
and the other <strong>of</strong> brass, to resist the action <strong>of</strong><br />
water . On the pillar <strong>of</strong> brass he engraved the<br />
history <strong>of</strong> the creation, the principles <strong>of</strong> the<br />
arts and sciences, and the doctrines <strong>of</strong> Speculative<br />
<strong>Freemasonry</strong> as they were practised in<br />
his times - and on the one <strong>of</strong> marble he inscribed<br />
characters in hieroglyphics, importing<br />
that near the spot where they stood a<br />
precious treasure was deposited in a subterranean<br />
vault .<br />
Josephus gives an account <strong>of</strong> these pillars<br />
in the first book <strong>of</strong> his Antiquities . He ascribes<br />
them to the children <strong>of</strong> Seth, which is by no<br />
means a contradiction <strong>of</strong> the <strong>Masonic</strong> tradition,<br />
since Enoch was one <strong>of</strong> these children .<br />
"That their inventions," says the historian,<br />
"might not be lost before they were sufficiently<br />
known, upon Adam's prediction that<br />
the world was to be destroyed at one time by<br />
the force <strong>of</strong> fire and at another time by the<br />
violence and quantity <strong>of</strong> water, they made two<br />
pillars-the one <strong>of</strong> brick, the other <strong>of</strong> stone ;<br />
they inscribed their discoveries on them both,<br />
that in case the pillar <strong>of</strong> brick should be destroyed<br />
by the flood, the pillar <strong>of</strong> stone might<br />
remain and exhibit those discoveries to mankind,<br />
and also inform them that there was another<br />
pillar <strong>of</strong> brick erected by them . Now<br />
this remains in the land <strong>of</strong> Siriad to this day ."<br />
Enoch, having completed these labors,<br />
called his descendants around him on Mount<br />
Moriah, and having warned them in the most<br />
solemn manner <strong>of</strong> the consequences <strong>of</strong> their<br />
wickedness, exhorted them to forsake their<br />
idolatries and return once more to the worship<br />
<strong>of</strong> the true God. <strong>Masonic</strong> tradition informs us<br />
that he then delivered up the government <strong>of</strong><br />
the Craft to his grandson, Lamech, and disappeared<br />
from earth .<br />
Enoch, Brother. (Frere Enoch .) Evidently<br />
the nom de plume <strong>of</strong> a French writer<br />
and the inventor <strong>of</strong> a <strong>Masonic</strong> rite . He published<br />
at Liege, in 1773, two works : 1 . Le<br />
Vrai Franc-Magon, in 276 pages ; 2. Lettres<br />
Magonniques pour servir de Supplement au<br />
Vrai Franc-Magon . <strong>The</strong> design <strong>of</strong> the former<br />
<strong>of</strong> these works was to give an account <strong>of</strong> the<br />
origin and object <strong>of</strong> <strong>Freemasonry</strong>, a description<br />
<strong>of</strong> all the degrees, and an answer to the<br />
objections urged against the Institution . <strong>The</strong><br />
historical theories <strong>of</strong> Frr re Enoch were exceedingly<br />
fanciful and wholly untenable .<br />
Thus, he asserts that in the year 814, Louis the<br />
Fair <strong>of</strong> France, being flattered by the fidelity<br />
and devotion <strong>of</strong> the Operative Masons, organized<br />
them into a society <strong>of</strong> four degrees,<br />
granting the Masters the privilege <strong>of</strong> wearing<br />
swords in the Lodge-a custom still continued<br />
in French Lodges-and, having been received
.246 ENOCH<br />
EONS<br />
into the Order himself, accepted the <strong>Grand</strong><br />
Mastership on the festival <strong>of</strong> St . John the<br />
Evangelist in the year 814 . Other equally extravagant<br />
opinions make his book rather a<br />
source <strong>of</strong> amusement than <strong>of</strong> instruction . His<br />
definition <strong>of</strong> <strong>Freemasonry</strong> is however, good .<br />
He says that it is "a holy and religious society<br />
<strong>of</strong> men who are friends, which has for its foundation<br />
discretion - for its object, the service <strong>of</strong><br />
God fidelity to the sovereign, and love <strong>of</strong> our<br />
neighbor ; and for its doctrine, the erection <strong>of</strong><br />
an allegorical building dedicated to the virtues,<br />
which it teaches with certain signs <strong>of</strong><br />
recognition ."<br />
Enoch, Legend <strong>of</strong>. This legend is detailed<br />
in a preceding article. It never formed any<br />
part <strong>of</strong> the old system <strong>of</strong> Masonry, and was<br />
first introduced from Talmudic and Rabbinical<br />
sources into the high degrees, where, however,<br />
it is really to be viewed rather as symbolical<br />
than as historical . Enoch himself is but<br />
the symbol <strong>of</strong> initiation, and his legend is intended<br />
symbolically to express the doctrine<br />
that the true Word or Divine truth was preserved<br />
in the ancient initiations .<br />
Enoch, Rite <strong>of</strong>. A Rite attempted to be<br />
established at liege, in France, about the year<br />
1773 . It consisted <strong>of</strong> four degrees, viz ., 1 .<br />
Manouvre, or Apprentice, whose object was<br />
friendship and benevolence . 2. Ouvrier, or<br />
Fellow-Craft, whose object was fidelity to the<br />
Sovereign. 3 . Maitre, or Master, whose object<br />
was submission to the Supreme Being . 4.<br />
Architects, whose object was the perfection <strong>of</strong><br />
all the virtues . <strong>The</strong> Rite never made much<br />
progress .<br />
Enochian Alphabet . One <strong>of</strong> the most<br />
important alphabets, or ciphers, known to<br />
historic Masons is the Enochian, in consequence<br />
<strong>of</strong> the revelations made in that char-<br />
A G N i: 71 11 n _17S<br />
acter . Tradition says the Christian princes<br />
were accompanied in their journey to Palestine<br />
by Freemasons, who fought by their side<br />
and who, when at the Holy City, discov<br />
important MSS., on which some <strong>of</strong> the historic<br />
degrees were founded ; that some <strong>of</strong><br />
these MSS . were in Syriac and others in<br />
Enochian characters ; and that on their return,<br />
when at Venice it was ascertained that<br />
the characters were identical with those in the<br />
Syriac column, spoken <strong>of</strong> by Josephus, and<br />
with the oldest copies in which the Book <strong>of</strong><br />
Enoch was written and are <strong>of</strong> great antiquity .<br />
<strong>The</strong> brethren in tie A. A. Scottish Rite are<br />
largely instructed as to matters pertaining<br />
hereto in the Thirteenth and Fourteenth<br />
degrees .<br />
We present an exact copy <strong>of</strong> the alphabet,<br />
as may be found by comparison with that in<br />
the Bodleian Library .<br />
<strong>The</strong> name He No C H, in Hebrew, signifies<br />
"taught," or, more properly, "dedicated ." In<br />
the Koran Enoch is called "Edria," from dar-<br />
asa, to study, which word, more liberally<br />
translated means, "to read or to study with<br />
attention . l' (See Enoch.)<br />
En Soph. VU ,1It . In the Kabbalistic<br />
doctrines, the Divine Word, or Supreme<br />
Creator, is called the En Soph or rather the<br />
Or En Soph, the Infinite Intellectual Light .<br />
<strong>The</strong> theory is that all things emanated from<br />
this Primeval Light . (See Kabbala .)<br />
Entered. When a candidate receives the<br />
First Degree <strong>of</strong> Masonry he is said to be entered .<br />
It is used in the sense <strong>of</strong> admitted, or introduced<br />
; a common as well as a <strong>Masonic</strong> employment<br />
<strong>of</strong> the word as when we say, "the<br />
youth entered college" ; or, "the soldier entered<br />
the service ."<br />
Entered Apprentice. See Apprentice, Entered.<br />
Entiek, John. An English clergyman,<br />
born about 1703, who took much interest in<br />
<strong>Freemasonry</strong> about the middle <strong>of</strong> the eighteenth<br />
century . He revised the third edition<br />
<strong>of</strong> Anderson's Constitutions, by order <strong>of</strong> the<br />
<strong>Grand</strong> Lodge, which was published in 1756 .<br />
<strong>The</strong> next issue <strong>of</strong> the Book <strong>of</strong> Constitutions<br />
(1767) also has his name on the title-page as<br />
successor to Dr. Anderson, and is <strong>of</strong>ten attributed<br />
to him, but it is described as "A new<br />
edition . . . by a Committee appointed by the<br />
<strong>Grand</strong> Lodge," and it does not appear that he<br />
had anything to do with its preparation .<br />
(Ars Quatuor Coronatorum, xxi ., p . 80.) Entick<br />
was also the author <strong>of</strong> many <strong>Masonic</strong> sermons,<br />
a few <strong>of</strong> which were published. Oliver<br />
speaks <strong>of</strong> him as a man <strong>of</strong> grave and sober<br />
habits, a good Master <strong>of</strong> his Lodge a fair disciplinarian<br />
and popular with the raft . But<br />
Entick did not confine his literary labors to<br />
Masonry . He was the author <strong>of</strong> a History<br />
<strong>of</strong> the War which ended in 1763, in 5 vols ., 8vo ;<br />
and a History <strong>of</strong> London,<br />
in 4 vols ., 8vo . As an<br />
orthoepist he had considerable<br />
reputation<br />
and published a Latin<br />
and English Dictionary,<br />
and an English Spelling Dictionary . He died<br />
in 1773. [E. L . H .]<br />
Entombment. An impressive ceremony in<br />
thedegree<strong>of</strong> Perfect Master <strong>of</strong> theScottish Rite .<br />
Entrance, Points <strong>of</strong>. See Points <strong>of</strong> Entrance,<br />
Perfect .<br />
Entrance, Shock <strong>of</strong>. See Shock <strong>of</strong>Entrance.<br />
Entrusting . That portion <strong>of</strong> the ceremony<br />
<strong>of</strong> initiation which consists in communicating<br />
to the candidate the modes <strong>of</strong> recognition .<br />
Envy . This meanest <strong>of</strong> vices has always<br />
been discouraged in Masonry . <strong>The</strong> fifth <strong>of</strong> the<br />
Old Charges says : "None shall discover envy<br />
at the prosperity <strong>of</strong> a brother." (Constitutions,<br />
1723, p. 53 .)<br />
Eons . In the doctrine <strong>of</strong> Gnosticism, Divine<br />
spirits occupying the intermediate state<br />
which was supposed to exist between the Supreme<br />
Being and the Jehovah <strong>of</strong> the Jewish<br />
theology, whom the Gnostics called only a<br />
secondary deity. <strong>The</strong>se spiritual beings were<br />
indeed no more than abstractions, such as<br />
Wisdom, Faith, Prudence, etc . <strong>The</strong>y derived
EONS<br />
EQUALITY 247<br />
their name from the Greek ai ,y, an age, in<br />
reference to the long duration <strong>of</strong> their existence<br />
. Valentinius said there were but thirty<br />
<strong>of</strong> them; but Basilides reckons them as three<br />
hundred and sixty-five, which certainly has an<br />
allusion to the days <strong>of</strong> the solar year. In some<br />
<strong>of</strong> the philosophical degrees, references are<br />
made to theEons,whose introduction into them<br />
is doubtless to be attributed to the connection<br />
<strong>of</strong> Gnosticism with certain <strong>of</strong> the high degrees .<br />
Eons, Rite <strong>of</strong> the . Ragon (Tuilleur Gen .,<br />
p. 186) describes this Rite, as one full <strong>of</strong> beautiful<br />
and learned instruction, but scarcely known,<br />
and practised only in Asia, being founded on<br />
the religious dogmas <strong>of</strong> Zoroaster . <strong>The</strong> existence<br />
<strong>of</strong> it as a genuine Rite is doubtful, for<br />
Ragon's information is very meager .<br />
Eostre . Easter, a name given to the paschal<br />
festival in the spring <strong>of</strong> the year .<br />
Ephod. <strong>The</strong> sacred vestment worn by the<br />
high priest <strong>of</strong> the Jews over the tunic and outer<br />
garment . It was without sleeves, and divided<br />
below the arm-pits into two parts or halves<br />
one falling before and the other behind, and<br />
both reaching to the middle <strong>of</strong> the thighs .<br />
<strong>The</strong>y were joined above on the shoulders by<br />
buckles and two large precious stones, on<br />
which were inscribed the names <strong>of</strong> the twelve<br />
tribes, six on each . <strong>The</strong> ephod was a distinctive<br />
mark <strong>of</strong> the priesthood . It was <strong>of</strong> two<br />
kinds, one <strong>of</strong> plain linen for the priests, and<br />
another, richer and embroidered, for the high<br />
priest, which was composed <strong>of</strong> blue, purple,<br />
crimson, and fine linen . <strong>The</strong> robe worn by the<br />
high prest in a Royal Arch Chapter is intended<br />
to be a representation, but hardly can<br />
be called an imitation, <strong>of</strong> the ephod .<br />
Ephraimites . <strong>The</strong> descendants <strong>of</strong> Ephraim.<br />
<strong>The</strong>y inhabited the center <strong>of</strong> Judea between<br />
the Mediterranean and the river Jordan .<br />
<strong>The</strong> character given to them in the ritual <strong>of</strong><br />
the Fellow-Craft's Degree, <strong>of</strong> being "a stiffnecked<br />
and rebellious people," coincides with<br />
history, which describes them as haughty,<br />
tenacious to a fault <strong>of</strong> their rights, and ever<br />
ready to resist the pretensions <strong>of</strong> the other<br />
tribes, and more especially that <strong>of</strong> Judah, <strong>of</strong><br />
which they were peculiarly jealous . <strong>The</strong> circumstance<br />
in their history which has been appropriated<br />
for a symbolic purpose in the ceremonies<br />
<strong>of</strong> the Second Degree <strong>of</strong> Masonry, may<br />
be briefly related thus . <strong>The</strong> Ammonites, who<br />
were the descendants <strong>of</strong> the younger son <strong>of</strong><br />
Lot, and inhabited a tract <strong>of</strong> country east <strong>of</strong><br />
the river Jordan, had been always engaged in<br />
hostility against the Israelites . On the occasion<br />
referred to, they had commenced a war<br />
upon the pretext that the Israelites had deprived<br />
them <strong>of</strong> a portion <strong>of</strong> their territory .<br />
Jephthah, having been called by the Israelites<br />
to the head <strong>of</strong> their army defeated the Ammonites,<br />
but had not called upon the Ephraimites<br />
to assist in the victory . Hence, that<br />
high-spirited people were incensed, and more<br />
especially as they had had no share in the rich<br />
spoils obtained by Jephthah from the Ammonites.<br />
<strong>The</strong>y accordingly gave him battle,<br />
but were defeated with great slaughter by the<br />
Gileadites, or countrymen <strong>of</strong> Jephthah, with<br />
whom alone he resisted their attack . As the<br />
land <strong>of</strong> Gilead, the residence <strong>of</strong> Jephthah, was<br />
on the west side <strong>of</strong> the Jordan, and as the<br />
Ephraimites lived on the east side, in making<br />
their invasion it was necessary that they<br />
should cross the river, and after their defeat,<br />
in attempting to effect a retreat to their own<br />
country, they were compelled to recross the<br />
river . But Jephthah, aware <strong>of</strong> this, had<br />
plated forces at the different fords <strong>of</strong> the river,<br />
who intercepted the Ephraimites, and detected<br />
their nationality by a peculiar defect<br />
in their pronunciation. For although the<br />
Ephraimites did not speak a dialect different<br />
from that <strong>of</strong> the other tribes, they had a different<br />
pronunciation <strong>of</strong> some words, and an inability<br />
to pronounce the letter lU or SH, which<br />
they pronounced as if it were 0 or S . Thus,<br />
when called upon to say SHIBBOLETH,<br />
the pronounced it, SIBBOLETH, "which<br />
tri g defect," says the ritual, "proved them<br />
to be enemies ." <strong>The</strong> test to a Hebrew was a<br />
palpable one, for the two words have an entirely<br />
different signification ; shibboleth meaning<br />
an ear <strong>of</strong> corn, and sibboleth, a burden . <strong>The</strong><br />
biblical relation will be found in the twelfth<br />
chapter <strong>of</strong> the Book <strong>of</strong> Judges .<br />
Epoch. In chronology, a certain point <strong>of</strong><br />
time marked by some memorable event at<br />
which the calculation <strong>of</strong> years begins . Different<br />
peoples have different epochs or epochs :<br />
Thus, the epoch <strong>of</strong> Christians is the birth <strong>of</strong><br />
Christ ; that <strong>of</strong> Jews, the creation <strong>of</strong> the world ;<br />
and that <strong>of</strong> Mohammedans, the flight <strong>of</strong> their<br />
prophet from Mecca. See Calendar.<br />
Epopt. This was the name given to one<br />
who had passed through the Great Mysteries,<br />
and been permitted to behold what was concealed<br />
from the mystee, who had only been initiated<br />
into the Lesser . It signifies an eye-witness,<br />
and is derived from the Greek, d¢osdw,<br />
to look over, to behold. <strong>The</strong> apopts repeated the<br />
oath <strong>of</strong> secrecy which had been administered<br />
to them on their initiation into the Lesser<br />
Mysteries, and were then conducted into the<br />
lighted interior <strong>of</strong> the sanctuary and permitted<br />
to behold what the Greeks emphatically<br />
termed "the sight," wrrollla . <strong>The</strong> epopts alone<br />
were admitted to the sanctuary, for the mystae<br />
were confined to the vestibule <strong>of</strong> the temple .<br />
<strong>The</strong> epopts were, in fact, the Master Masons <strong>of</strong><br />
the Mysteries, while the mystee were the Apprentices<br />
and Fellow-Crafts ; these words bemg<br />
used, <strong>of</strong> course, only in a comparative<br />
sense.<br />
Equality. Among the ancient iconologists,<br />
equality was symbolized by a female<br />
figure holding in one hand a pair <strong>of</strong> scales<br />
equipoised and in the other a nest <strong>of</strong> swallows<br />
. <strong>The</strong> moderns have substituted a level<br />
for the scales. And this is the <strong>Masonic</strong> idea .<br />
In Masonry, the level is the symbol <strong>of</strong> that<br />
equality which, as Higgins (Anac ., i ., 790),<br />
says, is the very essence <strong>of</strong> <strong>Freemasonry</strong> .<br />
"All, let their rank in life be what it may,<br />
when in the Lodge are brothers-brethren<br />
with the Father at their head . No person can<br />
read the Evangelists and not see that this is<br />
correctly Gospel Christianity ."
248 EQUERRY<br />
ERICA<br />
Equerry. An <strong>of</strong>ficer in some courts who<br />
has the charge <strong>of</strong> horses . For some unknown<br />
reason the title has been introduced into some<br />
<strong>of</strong> the high degrees .<br />
Eques . A Latin word signifying knight.<br />
Every member <strong>of</strong> the Rite <strong>of</strong> Strict Observance,<br />
on attaining to the seventh or highest<br />
degree, received a "characteristic name "<br />
which was formed in Latin by the addition <strong>of</strong> a<br />
noun in the ablative case, governed by the<br />
preposition a or ab to the word Eques, as<br />
"Eques a Serpents,' ; or Knight <strong>of</strong> the Serpent,<br />
"Eques ab Aquila, ,, or Knight <strong>of</strong> the Eagle<br />
etc., and by this name he was ever afterward<br />
known in the Order . Thus Bode, one <strong>of</strong> the<br />
founders <strong>of</strong> the Rite, was recognized as<br />
"Eques A6 Lilio Convallium," or Knight o<br />
the Lily <strong>of</strong> the Valleys, and the Baron Hun y<br />
another founder, as "Eques ab Ense," or<br />
Knight <strong>of</strong> the Sword . A similar custom prevailed<br />
among the Illuminati and in the Royal<br />
Order <strong>of</strong> Scotland . Eques signified among the<br />
Romans a knight, but in the Middle Ages the<br />
knight was called miles; although the Latin<br />
word miles denoted only a soldier, yet, by the<br />
usage <strong>of</strong> chivalry, it received the nobler signification.<br />
Indeed, Muratori says, on the authority<br />
<strong>of</strong> an old inscription, that Eques was<br />
inferior in dignity to Mites . (See Miles )<br />
Eques Pr<strong>of</strong>essus . Pr<strong>of</strong>essed Knight . <strong>The</strong><br />
seventh and last degree <strong>of</strong> the Rite <strong>of</strong> Strict<br />
Observance. Added, it is said, to the original<br />
series by Von Hund .<br />
Equilateral Triangle . (See Triangle.)<br />
Equity . <strong>The</strong> equipoised balance is an ancient<br />
symbol <strong>of</strong> equity. On the medals, this<br />
virtue is represented by a female holding in<br />
the right hand a balance, and in the left a<br />
measuring wand, to indicate that she gives to<br />
each one his just measure . In the Ancient<br />
and Accepted Rite, the Thirty-first Degree,<br />
or <strong>Grand</strong> Inspector Inquisitor Commander<br />
is illustrative <strong>of</strong> the virtue <strong>of</strong> equity ; and<br />
hence the balance is a prominent symbol <strong>of</strong><br />
that degree, as it is also <strong>of</strong> the Sixteenth Degree,<br />
or Princes <strong>of</strong> Jerusalem, because according<br />
to the old rituals, they were chiefs<br />
in Masonry, and administered justice to the<br />
inferior degrees .<br />
Equivocation . <strong>The</strong> words <strong>of</strong> the covenant<br />
<strong>of</strong> Masonry require that it should be<br />
made without evasion, equivocation, or mental<br />
reservation. This is exactly in accordance<br />
with the law <strong>of</strong> ethics in relation to promises<br />
made . And it properly applies in this case,<br />
because the covenant, as it is called, is simply a<br />
promise, or series <strong>of</strong> promises, made by the<br />
candidate to the Fraternity-to the brotherhood<br />
into whose association he is about to be<br />
admitted . In making a promise, an evasion is<br />
the eluding or avoiding the terms <strong>of</strong> the promise<br />
; and this is done, or attempted to be done,<br />
by equivocation, which is by giving to the<br />
words used a secret signification different<br />
from that which they were intendW to convey<br />
by him who imposed the promise, so as to mislead,<br />
or by a mental reservation which is a concealment<br />
or withholding in the mind <strong>of</strong> the<br />
promiser <strong>of</strong> certain conditions under which he<br />
makes it, which conditions are not known to<br />
the one to whom the promise is made . All <strong>of</strong><br />
this is in direct violation <strong>of</strong> the law <strong>of</strong> veracity .<br />
<strong>The</strong> doctrine <strong>of</strong> the Jesuits is very different .<br />
Suarez, one <strong>of</strong> their most distinguished casuists,<br />
lays it down as good law, that if any one<br />
makes a promise or contract, be may secretly<br />
understand that he does not sincerely promise,<br />
or that he promises without any intention <strong>of</strong><br />
fulfilling the promise. This is not the rule <strong>of</strong><br />
Masonry, which requires that the words <strong>of</strong><br />
the covenant be taken in the patent sense<br />
which they were intended by the ordinary use<br />
<strong>of</strong> language to convey. It adheres to the<br />
true rule <strong>of</strong> ethics, which is, as Paley says,<br />
that a promise is binding in the sense in<br />
which the promiser supposed the promisee to<br />
receive it .<br />
Eranol. Among the ancient Greeks there<br />
were friendly societies, whose object was, like<br />
the modern <strong>Masonic</strong> Lodges, to relieve the<br />
distresses <strong>of</strong> their necessitous members . <strong>The</strong>y<br />
were permanently organized, and had a common<br />
fund by the voluntary contributions <strong>of</strong><br />
the members. If a member was reduced to<br />
poverty or was in temporary distress for<br />
money, he applied to the eranos, and, if worthy,<br />
received the necessary assistance, which was,<br />
however, advanced rather as a loan than a<br />
gift, and the amount was to be returned when<br />
the recipient was in better circumstances . In<br />
the days <strong>of</strong> the Roman Empire these friendly<br />
societies were frequent among the Greek cities,<br />
and were looked on with suspicion by the<br />
emperors, as tending to political combinations .<br />
Smith says (Diet. Gr . and Rom. Ant. s . v.<br />
Evani) that the Anglo-Saxon gilds, or fraternities<br />
for mutual aid, resembled the eranoi<br />
<strong>of</strong> the Greeks . In their spirit, these Grecian<br />
confraternities partook more <strong>of</strong> the <strong>Masonic</strong><br />
character, as charitable associations, than <strong>of</strong><br />
the modern friendly societies, where relief is<br />
based on a system <strong>of</strong> mutual insurance ; for<br />
the assistance was given only to cases <strong>of</strong> actual<br />
need, and did not depend on any calculation <strong>of</strong><br />
natural contingencies .<br />
Erica. <strong>The</strong> Egyptians selected the erica<br />
as a sacred plant. <strong>The</strong> origin <strong>of</strong> the consecration<br />
<strong>of</strong> this plant will be peculiarly interesting<br />
to the <strong>Masonic</strong> student . <strong>The</strong>re was a legend<br />
in the mysteries <strong>of</strong> Osiris, which related that<br />
Isis, when in search <strong>of</strong> the body <strong>of</strong> her murdered<br />
husband, discovered it interred at the<br />
brow <strong>of</strong> a hill near which an erica grew ; and<br />
hence, after the recovery <strong>of</strong> the body and the<br />
resurrection <strong>of</strong> the god, when she established<br />
the mysteries to commemorate her loss and her<br />
recovery, she adopted the erica as a sacred<br />
plant, in memory <strong>of</strong> its having pointed out the<br />
spot where the mangled remains <strong>of</strong> Osiris were<br />
concealed .<br />
Ragon (Cours des Initiations, p . 151), thus<br />
alludes to this mystical event : "Isis found the<br />
body <strong>of</strong> Osiris in the neighborhood <strong>of</strong> Biblos,<br />
and near a tall plant called the erica . O<br />
pressed with grief, she seated herself on t)e<br />
margin <strong>of</strong> a fountain whose waters issued<br />
from a rock . This rock is the small hill mentioned<br />
in the ritual ; the erica has been re-
ERLKING<br />
ESSENES 249<br />
placed by the acacia, and the grief <strong>of</strong> Isis has<br />
been changed for that <strong>of</strong> the Fellow-Crafts ."<br />
<strong>The</strong> lexicographers define JpefKn as "the<br />
heath or heather ' ; but it is really, as Plutarch<br />
asserts, the tamarisk tree ; and Schwenk (Die<br />
Mythologie der Semiten, p . 248) says that<br />
Phylee, so renowned among the ancients as<br />
one <strong>of</strong> the burial-places <strong>of</strong> Osiris, and among<br />
the moderns for its wealth <strong>of</strong> architectural<br />
remains, contains monuments in which the<br />
grave <strong>of</strong> Osiris is overshadowed by the tamarisk<br />
.<br />
ErUdng. A name found in one <strong>of</strong> the sacred<br />
sagas <strong>of</strong> the Scandinavian mythology, entitled<br />
Sir Olaf and the Erlking's Daughter, and<br />
applied to the mischievous goblin haunting<br />
the black forest <strong>of</strong> Thuringia.<br />
Ernest and Falk . Ernst and Falk . Gesprache<br />
fur Freimaurer, i . e ., "Ernest and<br />
Falk . Conversations for Freemasons " is the<br />
title <strong>of</strong> a German work written by ootthold<br />
Ephraim Leasing, and first published in 1778 .<br />
Ernest is an inquirer, and Falk a Freemason,<br />
who gives to his interlocutor a very philosophical<br />
idea <strong>of</strong> the character, aims, and objects <strong>of</strong><br />
the Institution . <strong>The</strong> work has been faithfully<br />
translated by Bro. Kenneth R . H . Mackenzie,<br />
F.S.A ., in the London Freemasons' Quarterly<br />
Magazine, in 1854, and continued and finished,<br />
so far as the author had completed it, in<br />
the London Freemason in 1872 . Findel says <strong>of</strong><br />
this work, that it "is one <strong>of</strong> the best things that<br />
has ever been written upon <strong>Freemasonry</strong> ."<br />
(Hilt . <strong>of</strong>. F . M., p . 373 .)<br />
Erwin von Steinbach . A distinguished<br />
German who was born as his name imports,<br />
at Steinbach, near Biflii, about the middle <strong>of</strong><br />
the thirteenth century . He was the master <strong>of</strong><br />
the works at the Cathedral <strong>of</strong> Strasburg, the<br />
tower <strong>of</strong> which he commenced in 1275 . He<br />
finished the tower and doorway before his<br />
death, which was in 1318. He was at the head<br />
<strong>of</strong> the German Fraternity <strong>of</strong> Stonemasons,<br />
who were the precursors <strong>of</strong> the modern Freemasons.<br />
(See Strasburg.)<br />
Esoteric Masonry . That secret portion<br />
<strong>of</strong> Masonry which is known only to the initiates<br />
as distinguished from exoteric Masonry,<br />
or monitorial, which is accessible to all who<br />
choose to read the manuals and published<br />
works <strong>of</strong> the Order . <strong>The</strong> words are from the<br />
Greek, JowrepuKbs, internal, and ifwrKepucbs,<br />
external, and were first used by Pythagoras,<br />
whose philosophy was divided into the exoteric,<br />
or that taught to all, and the esoteric, or<br />
that taught to a select few ; and thus his disciples<br />
were divided into two classes, according<br />
to the degree <strong>of</strong> initiation to which the had<br />
attained, as being either fully admitted into<br />
the society, and invested with all the knowledge<br />
that the Master could communicate or<br />
as merely postulants, enjoying only the public<br />
instructions <strong>of</strong> the school, and awaiting the<br />
gradual reception <strong>of</strong> further knowledge . This<br />
double mode <strong>of</strong> instruction was borrowed by<br />
Pythagoras from the Egyptian priests, whose<br />
theology was <strong>of</strong> two kinds-the one exoteric,<br />
and addressed to the people in general ; the<br />
other esoteric, and confined to a select num-<br />
ber <strong>of</strong> the priests and to those wno possessed,<br />
or were to possess, the regal power . And the<br />
mystical nature <strong>of</strong> this concealed doctrine was<br />
expressed iii their symbolic language by the<br />
images <strong>of</strong> sphinxes placed at the entrance <strong>of</strong><br />
their temples. Two centuries later, Aristotle<br />
adopted the system <strong>of</strong> Pythagoras, and, in<br />
the Lyceum at Athens, delivered in the morning<br />
to his select disciples his subtle and concealed<br />
doctrines concerning God Nature, and<br />
Life, and in the evening lectured on more elementary<br />
subjects to a promiscuous audience .<br />
<strong>The</strong>se different lectures he called his Morning<br />
and his Evening Walk .<br />
Esperance. Under the name <strong>of</strong> "Chevaliers<br />
et Dames de 1'Esperance" was founded<br />
in France and subsequently an androgynous<br />
order in (lermany . It is said to have been<br />
instituted by Louis XV ., at the request <strong>of</strong> the<br />
Marquis de Chatelet, and was active about<br />
1750 . <strong>The</strong> Lodge "Irene," at Hamburg, was<br />
founded in 1757 .<br />
Essenes. Lawrie, in his History <strong>of</strong> <strong>Freemasonry</strong>,<br />
in replying to the objection, that if<br />
the Fraternity <strong>of</strong> Freemasons had flourished<br />
during the reign <strong>of</strong> Solomon, it would have<br />
existed in Judea in after ages, attempts to<br />
meet the argument by, showing that there<br />
did exist, after the building <strong>of</strong> the Temple, an<br />
association <strong>of</strong> men resembling Freemasons in<br />
the nature, ceremonies, and object <strong>of</strong> their<br />
institution (p . 33.) <strong>The</strong> association to which<br />
'he here alludes is that <strong>of</strong> the Essenes, whom<br />
he subsequently describes as an ancient Fraternity<br />
architects<br />
originating from an association <strong>of</strong><br />
who were connected with the building<br />
<strong>of</strong> Solomon's Temple.<br />
Lawrie evidently seeks to connect historically<br />
the Essenes with the Freemasons,<br />
and to impress his readers with the id tit <strong>of</strong><br />
the two Institutions . I am not prepare to<br />
go so far; but there is such a similarity between<br />
the two, and such remarkable coincidences<br />
in many <strong>of</strong> their usages, as to render<br />
this Jewish sect an interesting study to every<br />
Freemason, to whom therefore some account<br />
<strong>of</strong> the usages and doctrines <strong>of</strong> this holy brotherhood<br />
will not, perhaps, be unacceptable .<br />
At the time <strong>of</strong> the advent <strong>of</strong> Jesus Christ,<br />
there were three religious sects in Judeathe<br />
Pharisees, the Sadducees, and the Essenes<br />
; and to one <strong>of</strong> these sects every Jew<br />
was compelled to unite himself . <strong>The</strong> Savior<br />
has been supposed by many writers to<br />
have been an Essene, because, while repeatedly<br />
denouncing the errors <strong>of</strong> the two other<br />
sects, he has nowhere uttered a word <strong>of</strong> censure<br />
against the Essenes ; and because, also,<br />
many <strong>of</strong> the precepts <strong>of</strong> the New Testament<br />
are to be found among the laws <strong>of</strong> this sect .<br />
In ancient authors, such as Jose phus, Philo<br />
Porphyry, Eusebius, and Pliny, who have had<br />
occasion to refer to the subject, the notices <strong>of</strong><br />
this singular sect have been so brief and unsatisfactory,<br />
that modern writers have found<br />
great difficulty in properly understanding the<br />
true character <strong>of</strong> Essenism . And yet our antiquaries,<br />
never weary <strong>of</strong> the task <strong>of</strong> investigation,<br />
have at length, within a recent period,
250 ESSENES ESSENES<br />
succeeded in eliciting from the collation <strong>of</strong> all <strong>of</strong> this sect he is supposed, as has been<br />
that has been previously written on the subject,<br />
very correct details <strong>of</strong> the doctrines and On this subject, Ginsburg says : "Jesus,<br />
I<br />
already said, to have been a member .<br />
practises <strong>of</strong> the Essenes, Of these writers who in all things conformed to the Jewish<br />
none have been more successful than the laborious<br />
German critics Frankel and Rappaport . and separate from sinners, would, therefore •<br />
law, and who was holy, harmless, undefiled,<br />
<strong>The</strong>ir investigations have been ably and thoroughly<br />
condensed by Dr. Christian D . Gins-<br />
Judaism which was most congenial to his holy<br />
naturally associate himself with that order <strong>of</strong><br />
burg, whose essay on <strong>The</strong> Essenes, their History nature . Moreover, the fact that Christ, with<br />
and Doctrines (Lond ., 1864), has supplied the the exception <strong>of</strong> once, was not heard <strong>of</strong> in<br />
most material facts contained in the present public till his thirtieth year, implying that he<br />
article .<br />
lived in seclusion with this Fraternity and<br />
It is impossible to ascertain the precise date that, though he frequently rebukes the<br />
<strong>of</strong> the development <strong>of</strong> Essenism as a distinct Scribes, Pharisees and Sadducees, he never<br />
organization . <strong>The</strong> old writers are so exaggerated<br />
in their statements, that they are<br />
worth nothing as historical authorities . Philo<br />
says, for instance, that Moses himself instituted<br />
the order, and Josephus that it existed<br />
ever since the ancient time <strong>of</strong> the Fathers ;<br />
while Pliny asserts, with mythical liberality,<br />
that, it has continued for thousands <strong>of</strong> ages .<br />
Dr. Ginsburg thinks that Essenism was a<br />
gradual development <strong>of</strong> the prevalent religious<br />
notions out <strong>of</strong> Judaism, a theory which<br />
Dr. Dollinger repudiates . But Rappaport,<br />
who was a learned Jew, thoroughly conversant<br />
with the Talmud and other Hebrew writings,<br />
and who is hence called bay Ginsburg "the<br />
corypheus <strong>of</strong> Jewish critics, ' asserts that the<br />
Essenes were not a distinct sect, in the strict<br />
sense <strong>of</strong> the word, but simply an order <strong>of</strong> Judaism,<br />
and that there never was a rupture between<br />
them and the rest <strong>of</strong> the Jewish community.<br />
This theory is sustained by Frankel,<br />
a learned German who maintains that the<br />
Essenes were simply an intensification <strong>of</strong> the<br />
Pharisaic sect, and that they were the same as<br />
the Chasidim, whom Lawrie calls the Kassideans,<br />
and <strong>of</strong> whom he speaks as the guardians<br />
<strong>of</strong> King Solomon's Temple . If this view be<br />
the correct one, and there is no good reason to<br />
doubt it, then there will be another feature<br />
<strong>of</strong> resemblance and coincidence between the<br />
Freemasons and the Essenes ; for, as the latter<br />
was not a religious sect, but merely a development<br />
<strong>of</strong> Judaism, an order <strong>of</strong> Jews entertaining<br />
no heterodox opinions, but simply carrying<br />
out the religious dogmas <strong>of</strong> their faith with an<br />
unusual strictness <strong>of</strong> observance, so are the<br />
Freemasons not a religious sect, but simply a<br />
development <strong>of</strong> the religious idea <strong>of</strong> the age .<br />
<strong>The</strong> difference, however, between <strong>Freemasonry</strong><br />
and Essenism lies in the spirit <strong>of</strong> universal<br />
tolerance prominent in the one and<br />
absent in the other. <strong>Freemasonry</strong> is Christian<br />
as to its membership in general, but recognizing<br />
and tolerating in its bosom all other<br />
religions : Essenism, on the contrary, was<br />
exclusively and intensely Jewish in its membership,<br />
its usages, and its doctrines .<br />
<strong>The</strong> Essenes axe first mentioned by Josephus<br />
as existing in the days <strong>of</strong> Jonathan the Maccabwan,<br />
one hundred and sixty-six years before<br />
Christ . <strong>The</strong> Jewish historian repeatedly<br />
speaks <strong>of</strong> them at subsequent periods ; and<br />
there is no doubt that they constituted one <strong>of</strong><br />
the three sects which divided the Jewish religious<br />
world at the advent <strong>of</strong> our Savior, and<br />
denounced the Essenes, strongly confirms<br />
this decision ." But he admits that Christ<br />
neither adopted nor preached their extreme<br />
doctrines <strong>of</strong> asceticism .<br />
After the establishment <strong>of</strong> Christianity,<br />
the Essenes fade out <strong>of</strong> notice, and it has<br />
been supposed that they were among the earliest<br />
converts to the new faith . Indeed, De<br />
Quincey rather paradoxically asserts that<br />
they were a disguised portion <strong>of</strong> the early<br />
Christians.<br />
<strong>The</strong> etymology <strong>of</strong> the word has not been<br />
settled . Yet, among the contending opinions,<br />
the preferable one seems to be that it is derived<br />
from the Hebrew CHASID,-holy,<br />
pious,--which connects the Essenes with the<br />
Chasidim, a sect which preceded them, and<br />
<strong>of</strong> whom Lawrie says (quoting from Scaliger),<br />
that they were "an order <strong>of</strong> the KxionTs<br />
OF THE TEMPLE OF JERUSALEM, who bound<br />
themselves to adorn the porches <strong>of</strong> that magnificent<br />
structure, and to preserve it from injury<br />
and decay ." (Hist . <strong>of</strong> F. M., p. 38 .)<br />
<strong>The</strong> Essenes were so strict in the observance<br />
<strong>of</strong> the Mosaic laws <strong>of</strong> purity, that they were<br />
compelled for the purpose <strong>of</strong> avoiding contamination,<br />
to withdraw altogether from the<br />
rest <strong>of</strong> the Jewish nation and to form a separ<br />
rate community, which thus became a brotherhood<br />
. <strong>The</strong> same scruples which led them to<br />
withdraw from their less strict Jewish brethren<br />
induced most <strong>of</strong> them to abstain from<br />
marriage, and hence the unavoidable depletion<br />
<strong>of</strong> their membership by death could only<br />
be repaired by the initiation <strong>of</strong> converts .<br />
<strong>The</strong>y had a common treasury in which was<br />
deposited whatever anyone <strong>of</strong> them possessed,<br />
and from this the wants <strong>of</strong> the whole community<br />
were supplied by stewards app ointed<br />
by the brotherhood, so that they had everything<br />
in common. Hence there was no distinction<br />
among them <strong>of</strong> rich and poor, or<br />
masters and servants ; but the only gradation<br />
<strong>of</strong> rank which they recognized was de=<br />
rived from the degrees or orders into which<br />
the members were divided, and which depended<br />
on holiness alone . <strong>The</strong>y lived peaceably<br />
with all men, reprobated slavery and<br />
war, and would not even manufacture any<br />
warlike instruments . <strong>The</strong>y were governed by<br />
a president, who was elected by the whole<br />
community ; and members who had violated<br />
their rules were after due trial, excommunicated<br />
or expelled .<br />
As they held no communication outside <strong>of</strong>
ESSENES<br />
ESSENES 251<br />
their own fraternity, they had to raise their<br />
own supplies r and some were engaged in tilling,<br />
some in tending flocks, others in making clothing,<br />
and others in pre ing food . <strong>The</strong>y got<br />
up before sunrise, and, after singing a hymn<br />
<strong>of</strong> praise for the return <strong>of</strong> light, which they did<br />
with their faces turned to the east, each one<br />
repaired to his appropriate task . At the fifth<br />
hour, or eleven in the forenoon, the morning<br />
labor terminated . <strong>The</strong> brethren then again<br />
assembled, and after a lustration in cold water,<br />
they put on white garments and proceeded to<br />
the refectory, where they pal took <strong>of</strong> the common<br />
meal, which was always <strong>of</strong> the most<br />
frugal character. A mysterious silence was observed<br />
during this meal, which, to some extent,<br />
had the character <strong>of</strong> a sacrament . <strong>The</strong><br />
feast being ended, and the priest having returned<br />
thanks, the brethren withdrew and put<br />
<strong>of</strong>f their white garments, resumed their working-clothes<br />
and their several employments<br />
until evening, when they again assembled as<br />
before, to partake <strong>of</strong> a common meal .<br />
<strong>The</strong>y observed the Sabbath with more than<br />
Judaic strictness, regarding even the removal<br />
<strong>of</strong> a vessel as a desecration <strong>of</strong> the holy day .<br />
On that day, each took his seat in the synagogue<br />
in becoming attire; and, as they had no<br />
ordained ministers, any one that liked read<br />
out <strong>of</strong> the Scriptures, and another, experienced<br />
in spiritual matters, expounded the passages<br />
that had been read . <strong>The</strong> distinctive<br />
ordinances <strong>of</strong> the brotherhood and the mysteries<br />
connected with the Tetragrammaton and<br />
the angelic worlds were the prominent topics<br />
<strong>of</strong> Sabbatical instruction . In particular, did<br />
they pay attention to the mysteries connected<br />
with the Tetragrammaton, or the Sbem hamphorash,<br />
the expository name, and the other<br />
names <strong>of</strong> God which play so important a part<br />
in the mystical theosophy <strong>of</strong> the Jewish Kabbalists,<br />
a great deal <strong>of</strong> which has descended<br />
to the <strong>Freemasonry</strong> <strong>of</strong> our own days .<br />
Josephus describes them as being distinguished<br />
for their brotherly love, and for their<br />
charity in helping the needy, and showing<br />
mercy . He says that they are just dispensers<br />
<strong>of</strong> their anger, curbers <strong>of</strong> their passions, representatives<br />
<strong>of</strong> fidelity, ministers <strong>of</strong> peace, and<br />
every word with them is <strong>of</strong> more force than an<br />
oath . <strong>The</strong>y avoid taking an oath, and regard<br />
it as worse than perjury ; for they say<br />
that he who is not believed without calling on<br />
God to witness, is already condemned <strong>of</strong> perjury<br />
. He also states that they studied with<br />
great assiduity the writings <strong>of</strong> the ancients on<br />
distempers and their remedies, alluding, as it<br />
is supposed, to the magical works imputed by<br />
the Talmudists to Solomon .<br />
It has already been observed that, in consequence<br />
<strong>of</strong> the celibacy <strong>of</strong> the Essenes, it<br />
was found necessary to recruit their ranks by<br />
the introduction <strong>of</strong> converts, who were admitted<br />
by a solemn form <strong>of</strong> initiation . <strong>The</strong><br />
candidate, or aspirant, was required to pass<br />
through a novitiate <strong>of</strong> two stages, which extended<br />
over three years, before he was admitted<br />
to a full participation in the privileges<br />
<strong>of</strong> the Order. Upon entering the first<br />
stage, which lasted for twelve months, the<br />
novice cast all hispoa sessions into the common<br />
treasury . He then received a copy <strong>of</strong> the<br />
regulations <strong>of</strong> the brotherhood, and was presented<br />
with a spade, and apron, and a white<br />
robe. <strong>The</strong> spade was employed to bury excrement,<br />
the apron was used at the daily lustrations,<br />
and the white robe was worn as a<br />
symbol <strong>of</strong> purity . During all this period the<br />
aspirant was considered as being outside the<br />
order, and, although required to observe some<br />
<strong>of</strong> the ascetic rules <strong>of</strong> the society, he was<br />
not admitted to the common meal . At the end<br />
<strong>of</strong> the probationary year, the aspirant, if approved,<br />
was advanced to the second stage<br />
which lasted two years, and was then called<br />
an approacher . During this period he was<br />
permitted to unite with the brethren in their<br />
lustrations, but was not admitted to the common<br />
meal, nor to hold any <strong>of</strong>fice . Should this<br />
second stage <strong>of</strong> probation be passed with approval,<br />
the approacher became an associate<br />
and was admitted into full membership, and<br />
at length allowed to partake <strong>of</strong> the common<br />
meal .<br />
<strong>The</strong>re was, a third rank or degree called<br />
the disciple or companion, in which there was<br />
a still closer union . Upon admission to this<br />
highest grade, the candidate was bound by a<br />
solemn oath to love God, to be just to all men,<br />
to practise charity, maintain truth, and to<br />
conceal the secrets <strong>of</strong> the society and the<br />
mysteries connected with the Tetragrammaton<br />
and the other names <strong>of</strong> God .<br />
<strong>The</strong>se three sections or degrees, <strong>of</strong> Aspirant,<br />
Associate, and Companion, were subdivided<br />
into four orders or ranks, distinguished from<br />
each other by different degrees <strong>of</strong> holiness ;<br />
and so marked were these distinctions, that if<br />
one belonging to a higher degree <strong>of</strong> purity<br />
touched one <strong>of</strong> a lower order, he immediately<br />
became impure, and could only regain his<br />
purity by a series <strong>of</strong> lustrations .<br />
<strong>The</strong> earnestness and determination <strong>of</strong> these<br />
Essenes, says Ginsburg, to advance to the<br />
highest state <strong>of</strong> holiness were seen in their<br />
self-denying and godly litre ; and it may fairly<br />
be questioned whether any religious system<br />
has ever produced such a community <strong>of</strong> saints .<br />
<strong>The</strong>ir absolute confidence in God and resignation<br />
to the dealings <strong>of</strong> Providence ; their<br />
uniformly holy and unselfish life ; their unbounded<br />
love <strong>of</strong> virtue and utter contempt for<br />
worldly fame, riches, and pleasures ; their<br />
industry, temperance, modesty, and simplicity<br />
<strong>of</strong> life ; their contentment <strong>of</strong> mind and cheerfulness<br />
<strong>of</strong> temper ; their love <strong>of</strong> order, and<br />
abhorrence <strong>of</strong> even the semblance <strong>of</strong> falsehood<br />
; their benevolence and philanthropy ;<br />
their love for the brethren, and their following<br />
peace with all men ; their hatred <strong>of</strong> slavery<br />
and war ; their tender regard for children, and<br />
reverence and anxious care for the aged ;<br />
their attendance on the sick, and readiness to<br />
relieve the distressed ; their humility and<br />
magnanimity ; their firmness <strong>of</strong> character and<br />
power to subdue their passions ; their heroic<br />
endurance under the most agonizing sufferings<br />
for righteousness' sake ; and their cheer-
252 ESSENES<br />
ETHICS<br />
fully looking forward to death, as releasing<br />
their immortal souls from the bonds <strong>of</strong> the<br />
body, to be forever in a state <strong>of</strong> bliss with their<br />
Creator,-have hardly found a parallel in the<br />
history <strong>of</strong> mankind .<br />
Lawrie, in his History <strong>of</strong> <strong>Freemasonry</strong>, gives,<br />
on the authority <strong>of</strong> Pictet, <strong>of</strong> Basnage, and <strong>of</strong><br />
Philo, the following condensed recapitulation<br />
<strong>of</strong> what has been said in the preceding pages <strong>of</strong><br />
the usages <strong>of</strong> the Essenes :<br />
"When a candidate was proposed for admission,<br />
the strictest scrutiny was made into<br />
his character. If his life had hitherto been<br />
exemplary, and if he appeared capable <strong>of</strong><br />
curbing his passions and regulating his conduct,<br />
according to the virtuous, though austere<br />
maxims <strong>of</strong> their order, he was presented,<br />
at the expiration <strong>of</strong> his novitiate, with a white<br />
garment, as an emblem <strong>of</strong> the regularity <strong>of</strong> his<br />
conduct, and the purity <strong>of</strong> his heart. A solemn<br />
oath was then administered to him, that<br />
he would never divulge the mysteries <strong>of</strong> the<br />
Order ; that he would make no innovations on<br />
the doctrines <strong>of</strong> the society ; and that he would<br />
continue in that honorable course <strong>of</strong> piety<br />
and virtue which he had begun to pursue .<br />
Like Freemasons, they instructed the yo ur~<br />
member in the knowledge which they derived<br />
from their ancestors . <strong>The</strong>y admitted no<br />
women into their order. <strong>The</strong>y had particular<br />
signs for recognizing each other, which have a<br />
strong resemblance to those <strong>of</strong> Freemasons .<br />
<strong>The</strong>y had colleges or places <strong>of</strong> retirement<br />
where they resorted to practise their rites and<br />
settle the affairs <strong>of</strong> the society ; and, after the<br />
performance <strong>of</strong> these duties, they assembled<br />
in a large hall, where an entertainment was<br />
provided for them by the president, or master<br />
<strong>of</strong> the college, who alloted a certain quantity<br />
<strong>of</strong> provisions to every individual . <strong>The</strong>y abolished<br />
all distinctions <strong>of</strong> rank ; and if preference<br />
was ever given, it was given to piety,<br />
liberality, and virtue . Treasurers were appointed<br />
in every town, to supply the wants <strong>of</strong><br />
indigent strap rs ." (pp . 34, 35 .)<br />
Lawrie thin that this remarkable coincidence<br />
between the chief features <strong>of</strong> the <strong>Masonic</strong><br />
and Essenian fraternities can be accounted<br />
for only by referring them to the same<br />
origin ; and, to sustain this view, he attempts<br />
to trace them to the Kasideans, or Assideans,<br />
more properly the Chasidim, "an association<br />
<strong>of</strong> architects who were connected with the<br />
building <strong>of</strong> Solomon's Temple ." But, aside<br />
from the consideration that there is no evidence<br />
that the Chasidim were a body <strong>of</strong> architects-for<br />
they were really a sect <strong>of</strong> Jewish<br />
p<br />
u 'tans, who held the Temple in especial<br />
honor-we cannot conclude, from a mere<br />
coincidence <strong>of</strong> doctrines and usages, that the<br />
origin <strong>of</strong> the Essenes and the Freemasons is<br />
identical . Such a course <strong>of</strong> reasoning would<br />
place the Pythagoreans in the same category<br />
: a theory that has been rejected by the<br />
best modern critics .<br />
<strong>The</strong> truth appears-to be that the Essenes,<br />
the School <strong>of</strong> Pythagoras, and the Freemasons,<br />
derive their similarity from that spirit <strong>of</strong><br />
brotherhood which has prevailed in all ages <strong>of</strong><br />
the civilized world, the inherent principles <strong>of</strong><br />
which, as the results <strong>of</strong> any fraternity,-all<br />
the members <strong>of</strong> which are engaged in the same<br />
pursuit and assenting to the same religious<br />
creed,--are brotherly love, charity, and that<br />
secrecy which gives them their exclusiveness .<br />
And hence, between all fraternities, ancient<br />
and modern, these "remarkable coincidences"<br />
will be found .<br />
Esther. <strong>The</strong> Third Degree <strong>of</strong> the American<br />
Adoptive Rite <strong>of</strong> the Eastern Star . It is<br />
also called "the wife's degree," and in its ceremonies<br />
comprises the history <strong>of</strong> Esther the<br />
wife and queen <strong>of</strong> Ahasuerus, King <strong>of</strong> Persia,<br />
as related in the Book <strong>of</strong> Esther .<br />
Eternal Life . <strong>The</strong> doctrine <strong>of</strong> eternal life<br />
is taught in the Master's Degree, as it was in<br />
the Ancient Mysteries <strong>of</strong> all nations. (See<br />
Immortality <strong>of</strong> the Soul .)<br />
Eternity. <strong>The</strong> ancient symbol <strong>of</strong> eternity<br />
was a serpent in the form <strong>of</strong> a circle, the tail<br />
being placed in the mouth. <strong>The</strong> simple circle,<br />
the figure which has neither beginning nor<br />
end, but returns continually into itself, was<br />
also a symbol <strong>of</strong> eternity .<br />
Ethanim or Tishri . <strong>The</strong> seventh sacred<br />
month, or the first month <strong>of</strong> the Hebrew<br />
civil year, commencing with the new moon in<br />
September .<br />
Ethics <strong>of</strong> <strong>Freemasonry</strong> . <strong>The</strong>re is a Greek<br />
word, fOos (ethos), which signifies custom<br />
from which Aristotle derives another word<br />
Joos, (8thos),l which means ethics ; because, as<br />
he says, from the custom <strong>of</strong> doing good acts<br />
arises the habit <strong>of</strong> moral virtue . Ethics, then,<br />
is the science <strong>of</strong> morals teaching the theory<br />
and practise <strong>of</strong> all that is good in relation to<br />
God and to man, to the state and the individual<br />
; it is, in short, to use the emphatic expression<br />
<strong>of</strong> a German writer, "the science <strong>of</strong><br />
the good ." Ethics being thus engaged in the<br />
inculcation <strong>of</strong> moral duties, there must be a<br />
standard <strong>of</strong> these duties an authoritative<br />
ground-principle on whic i they depend, a<br />
doctrine that requires their performance,<br />
making certain acts just those that ought to be<br />
done, and which, therefore, are duties, and<br />
that forbid the performance <strong>of</strong> others which<br />
are, therefore, <strong>of</strong>fenses . Ethics, then, as a<br />
science, is divisible into several species, var~<br />
ing in name and character, according to the<br />
foundation on which it is built .<br />
Thus we have the Ethics <strong>of</strong> <strong>The</strong>ology, which<br />
is founded on that science which teaches the nature<br />
and attributes <strong>of</strong> God ; and, as this forms<br />
a part <strong>of</strong> all religious systems, every religion,<br />
whether it be Christianity or Judaism, Brahmanism<br />
or Buddhism, or any other form <strong>of</strong><br />
recognized worship, has within its bosom a<br />
science <strong>of</strong> theological ethics which teaches,<br />
according to the lights <strong>of</strong> that religion, the<br />
duties which are incumbent on man from his<br />
relations to a Supreme Being. And then we<br />
have the Ethics <strong>of</strong> Christianity, which being<br />
founded on the Scriptures, recognized by<br />
Christians as the revealed will <strong>of</strong> God is<br />
nothing other than theological ethics applied<br />
to and limited by Christianity .<br />
<strong>The</strong>n, again, we have the Ethics <strong>of</strong> Philoso-
ETHICS<br />
EUCLID 253<br />
phy, which is altogether speculative, and derived<br />
from and founded on man's speculations<br />
concerning God and himself . <strong>The</strong>re might be<br />
a sect <strong>of</strong> philosophers who denied the existence<br />
<strong>of</strong> a Superintending Providence ; but it would<br />
still have a science <strong>of</strong> ethics referring to the relations<br />
<strong>of</strong> man to man, although that system<br />
would be without strength, because it would<br />
have no Divine sanction for its enforcement .<br />
And, lastly, we have the Ethics <strong>of</strong> <strong>Freemasonry</strong>,<br />
whose character combines those <strong>of</strong> the<br />
three others. <strong>The</strong> first and second systems in<br />
the series above enumerated are founded on<br />
religious dogmas ; the third on philosophical<br />
speculations. Now as <strong>Freemasonry</strong> claims to<br />
be a religion, in so liar as it is founded on a recognition<br />
<strong>of</strong> the relations <strong>of</strong> man and God, and<br />
a philosophy in so far as it is engaged in speculations<br />
on the nature <strong>of</strong> man, as an immortal,<br />
social, and responsible being, the ethics <strong>of</strong><br />
<strong>Freemasonry</strong> will be both religious and philosophical<br />
.<br />
<strong>The</strong> symbolism <strong>of</strong> Masonry, which is its<br />
peculiar mode <strong>of</strong> instruction, inculcates all the<br />
duties which we owe to God as being his children,<br />
and to men as being their brethren .<br />
"<strong>The</strong>re is," says Dr . Oliver, "scarcely a point<br />
<strong>of</strong> duty or morality which man has been presumed<br />
to owe to God, his neighbor, or himself,<br />
under the Patriarchal, the Mosaic, or the<br />
Christian dispensation, which, in the construction<br />
<strong>of</strong> our symbolical system, has been left<br />
untouched ." Hence, he says, that these symbols<br />
all unite to form "a code <strong>of</strong> moral and<br />
theological philosophy" ; the term <strong>of</strong> which<br />
expression would have been better if he had<br />
called it a "code <strong>of</strong> philosophical and theological<br />
ethics ."<br />
At a very early period <strong>of</strong> his initiation, the<br />
Mason is instructed that he owes a threefold<br />
duty, to God, his neighbor, and himself,-<br />
and the inculcation <strong>of</strong> these duties constitutes<br />
the ethics <strong>of</strong> <strong>Freemasonry</strong> .<br />
Now, the Tetragrammaton, the letter G,<br />
and many other symbols <strong>of</strong> a like character,<br />
impressively inculcate the lesson that there is<br />
a God in whom "we live, and move, and have<br />
our being," and <strong>of</strong> whom the apostle, quoting<br />
from the Greek poet, tells us that "we are his<br />
<strong>of</strong>fapring." To him then as the Universal<br />
Father, does the ethics <strong>of</strong> eemasonry teach<br />
us that we owe the duty <strong>of</strong> loving and obedient<br />
children .<br />
And, then, the vast extent <strong>of</strong> the Lodge,<br />
making the whole world the common home <strong>of</strong><br />
all Masons and the temple in which we all<br />
labor for the building up <strong>of</strong> our bodies as a<br />
spiritual house, are significant symbols, which<br />
teach us that we are not only the children <strong>of</strong><br />
the Father, but fellow-workers, laboring together<br />
in the same task and owing a common<br />
servitude to God as the <strong>Grand</strong> Architect <strong>of</strong> the<br />
universe-the Algabil or Master Builder <strong>of</strong> the<br />
world and all that is therein ; and thus these<br />
symbols <strong>of</strong> a joint labor, for a joint purpose,<br />
tell us that there is a brotherhood <strong>of</strong> man : to<br />
that brotherhood does the ethics <strong>of</strong> <strong>Freemasonry</strong><br />
teach us that we owe the duty <strong>of</strong> fraernal<br />
kindness in all its manifold phases .<br />
And so we find that the ethics <strong>of</strong> <strong>Freemasonry</strong><br />
is really founded on the two great<br />
ideas <strong>of</strong> the universal fatherhood <strong>of</strong> God and<br />
the universal brotherhood <strong>of</strong> man.<br />
Ethiopia . A tract <strong>of</strong> country to the south<br />
<strong>of</strong> Egypt, and watered by the upper Nile .<br />
<strong>The</strong> reference to Ethiopia, in the Master's<br />
Degree <strong>of</strong> the American Rite, as a place <strong>of</strong><br />
attempted escape for certain criminals, is not<br />
to be found in the English or French rituals,<br />
and I am inclined to think that this addition<br />
to the Hiramic legend is an American interpolation<br />
. <strong>The</strong> selection <strong>of</strong> Ethiopia, by the<br />
ritualist, as a place <strong>of</strong> refuge, seems to be<br />
rather inappropriate when we consider what<br />
must have been the character <strong>of</strong> that country<br />
in the age <strong>of</strong> Solomon .<br />
Etymology. For the etymology <strong>of</strong> the<br />
word Mason, see Mason, Derivation <strong>of</strong> the<br />
Word.<br />
Euclid . In the year <strong>of</strong> the world 3650,<br />
which was 646 years after the building <strong>of</strong> King<br />
Solomon's Temple, Euclid, the celebrated<br />
geometrician, was born . His name has been<br />
always associated with the history <strong>of</strong> <strong>Freemasonry</strong>,<br />
and in the reign <strong>of</strong> Ptolemy Soter,<br />
the Order is said to have greatly flourished in<br />
Egypt, under his auspices . <strong>The</strong> well known<br />
forty-seventh problem <strong>of</strong> his first book, although<br />
not discovered by him, but long before<br />
by Pythagoras, has been adopted as a<br />
symbol in the Third Degree .<br />
Euclid, Legend <strong>of</strong>. All the old manuscript<br />
Constitutions contain the well known<br />
"legend <strong>of</strong> Euclid," whose name is presented<br />
to us as the "Worthy Clerk Euclid" in every<br />
conceivable variety <strong>of</strong> corrupted form. <strong>The</strong><br />
legend as given in the Dowland MS . (q . v.) is<br />
in the following words :<br />
"Moreover, when Abraham and Sara his<br />
wife went into Egypt there he taught the<br />
Seaven Scyences to the Egiptians ; and he had<br />
a worthy Scoller that height Ewcjyde, and he<br />
learned right well, and was a master <strong>of</strong> all the<br />
vij Sciences liberall . And in his dayes it befell<br />
that the lord and the estates <strong>of</strong> the realme<br />
had soe many sonns that they had gotten,<br />
some by their wifes and some by other ladyes<br />
<strong>of</strong> the realm ; for that land is a hott land and a<br />
plentious <strong>of</strong> generation . And they had not<br />
competent livelode to find with their children ;<br />
wherefore they made much care . And then the<br />
King <strong>of</strong> the land made a great Counsell and a<br />
parliament, to witt, how they might find their<br />
children honestly as gentlemen ; And they<br />
could find no manner <strong>of</strong> good way . And then<br />
they did crye through all the realme, if their<br />
were any man that could informe them that<br />
he shoud come to them, and he should lie soe<br />
rewarded for his travail, that he should hold<br />
him pleased .<br />
"After that this cry was made, then came<br />
this worthy clarke Ewclyde, and said to the<br />
King and to all his great lords : `If yee will,<br />
take me your children to governe, and to<br />
teach them one <strong>of</strong> the Seaven Scyences, wherewith<br />
they may live honestly as gentlemen<br />
should, under a condicion, that yee will grant<br />
me and them a commission that I may have
254 EULOGY<br />
EVEILLES<br />
power to rule them after the manner that the<br />
science ought to be ruled .' And that the King<br />
and all his counsell granted to him anone, and<br />
sealed their commission . And then this worthy<br />
Doctor tooke to him these lords' sons, and<br />
taught them the scyence <strong>of</strong> Geometrie in practice,<br />
for to work in stones all manner <strong>of</strong> worthy<br />
worke that belongeth to buildinge churches,<br />
temples, castells, towres, and mannors, and all<br />
other manner <strong>of</strong> buildings ; and he gave them<br />
a charge on this manner :"<br />
Here follow the usual "charges" <strong>of</strong> a Freemason<br />
as given in all the old Constitutions ;<br />
and then the legend concludes with these<br />
words :<br />
"And thus was the science grounded there ;<br />
and that worthy Mr . Ewclyde gave it the<br />
name <strong>of</strong> Geometric . And now it is called<br />
through all this land Masonrye." (Hughan's<br />
Old Charges, ed . 1872, p . 26 .)<br />
This legend, considered historically, is<br />
certainly very absurd, and the anachronism<br />
which makes Euclid the contemporary <strong>of</strong> Abraham<br />
adds, if possible, to the absurdity. But<br />
interpreted as all <strong>Masonic</strong> legends should be<br />
interpreted, as merely intended to convey a<br />
<strong>Masonic</strong> truth in symbolic language, it loses<br />
its absurdity, and becomes invested with an<br />
importance that we should not otherwise attach<br />
to it .<br />
Euclid is here very appropriately used as a<br />
type <strong>of</strong> geometry, that science <strong>of</strong> which he<br />
was so eminent a teacher ; and the myth or<br />
legend then symbolizes the fact that there was<br />
in Egypt a close connection between that science<br />
and the great moral and religious system<br />
which was among the Egyptians, as well<br />
as other ancient nations, what <strong>Freemasonry</strong><br />
is at the present day-a secret institution,<br />
established for the inculcation <strong>of</strong> the same principles,<br />
and inculcating them in the same symbolic<br />
manner. So interpreted, this legend corresponds<br />
to all the developments <strong>of</strong> Egyptian<br />
history, which teach us how close a connection<br />
existed in that country between the religious<br />
and scientific systems . Thus Kenrick (Anc.<br />
Eg ., i ., 383) tells us that "when we read <strong>of</strong><br />
foreigners [in Egypt] being obliged to submit<br />
to painful and tedious ceremonies <strong>of</strong> initiation,<br />
it was not that they might learn the secret<br />
meaning <strong>of</strong> the rites <strong>of</strong> Osiris or Isis but that<br />
they might partake <strong>of</strong> the knowledge <strong>of</strong> astronomy,<br />
physic, geometry, . and theology ."<br />
<strong>The</strong> legend <strong>of</strong> Euclid belongs to that class<br />
<strong>of</strong> narration which, in another work, Dr .<br />
<strong>Mackey</strong> calls "<strong>The</strong> Mythical Symbols <strong>of</strong><br />
<strong>Freemasonry</strong> ."<br />
Eulogy. Masonry delights to do honor to<br />
the memory <strong>of</strong> departed brethren by the delivery<br />
<strong>of</strong> eulogies <strong>of</strong> their worth and merit, which<br />
are either delivered at the time <strong>of</strong> their burial,<br />
or at some future period . <strong>The</strong> eulogy forms<br />
the most important part <strong>of</strong> the ceremonies <strong>of</strong><br />
a Sorrow Lodge . But the language <strong>of</strong> the eulogist<br />
should be restrained within certain limits<br />
; while the veil <strong>of</strong> charity should be thrown<br />
over the frailties <strong>of</strong> the deceased, the praise <strong>of</strong><br />
his virtues should not be expressed with esaggerated<br />
adulation .<br />
Eumolpus . A king <strong>of</strong> Eleusis, who<br />
founded, about the year 1374 B. c ., the Mysteries<br />
<strong>of</strong> Eleusis . His descendants, the Eumoipidae,<br />
presided for twelve hundred years over<br />
these Mysteries as Hierophants .<br />
Eunuch . It is usual, in the most correct<br />
rituals <strong>of</strong> the third degree, especially to name<br />
eunuchs as being incapable <strong>of</strong> initiation . In<br />
none <strong>of</strong> the old Constitutions and Charges is<br />
this class <strong>of</strong> persons alluded to by name, although<br />
<strong>of</strong> course they are comprehended in<br />
the general prohibition against making persons<br />
who have any blemish or maim . However,<br />
in the Charges which were published by Dr .<br />
Anderson, in his second edition (Constitur<br />
tions, 1738, p . 144), they are included in the<br />
list <strong>of</strong> prohibited candidates. It is probable<br />
from this that at that time it was usual to<br />
name them in the point <strong>of</strong> OB . referred to ;<br />
and this presumption derives strength from<br />
the fact that Dermott, in copying his Charges<br />
from those <strong>of</strong> Anderson's second edition,<br />
added a note complaining <strong>of</strong> the "moderns";<br />
for having disregarded this ancient law, in at<br />
least one instance . (Ahiman Rezon, ed. 1778.)<br />
<strong>The</strong> question is, however, not worth discussion,<br />
except as a matter <strong>of</strong> ritual history<br />
since the legal principle is already determined<br />
that eunuchs cannot be initiated because<br />
they are not perfect men, "having no maim or<br />
defect in their bodies."<br />
Euphrates . One <strong>of</strong> the largest and most<br />
celebrated rivers <strong>of</strong> Asia . Rising in the mountains<br />
<strong>of</strong> Armenia and flowing into the Persian<br />
gulf, it necessarily lies between Jerusalem and<br />
Babylon. In the ritual <strong>of</strong> the higher degrees<br />
it is referred to as the stream over which the<br />
Knights <strong>of</strong> the East won a passage by their<br />
arms in returning from Babylon to Jerusalem .<br />
Euresis. From the Greek, euperis, a<br />
discovery . That part <strong>of</strong> the initiation in the<br />
Ancient Mysteries which represented the<br />
finding <strong>of</strong> the body <strong>of</strong> the god or hero whose<br />
death and resurrection was the subject <strong>of</strong> the<br />
initiation . <strong>The</strong> curesis has been adopted in<br />
<strong>Freemasonry</strong>, and forms an essential portion<br />
<strong>of</strong> the ritual <strong>of</strong> the Third Degree .<br />
Europe. An appellation at times given to<br />
the west end <strong>of</strong> the Lodge.<br />
Eva . <strong>The</strong> acclamation used in the French<br />
Rite <strong>of</strong> Adoption .<br />
Evangellcon. <strong>The</strong> gospel belonging to the<br />
so-called "Ordre du Temple" at Paris, and<br />
pr<strong>of</strong>essedly a relic <strong>of</strong> the real Templars . Some<br />
believe in its antiquity ; but others, from external<br />
and internal evidence, fix its date subsequent<br />
to the fifteenth century . It is<br />
apparently a garbled version <strong>of</strong> St . John's Gospel.<br />
It is sometimes confounded with the<br />
"Leviticon" ; but, though bound up in the<br />
same printed volume, it is entirely distinct .<br />
Evangelist. (See St. John the Evangelist.)<br />
Evates . <strong>The</strong> second degree in the Druidical<br />
system . Of the three degrees the first<br />
was the Bards, the second Evates or Prophets,<br />
and the third Druids or Sanctified Authorities.<br />
Eveilles, Secte des . (Sect <strong>of</strong> the Enlightened<br />
.) According to Thory (ActaLat., i., 312),
EVERGETEN<br />
EXAMINATION 255<br />
a society presumed to be a branch <strong>of</strong> Weishaupt's<br />
Illumines that existed in Italy .<br />
Evergeten, Bung der . (From the Greek<br />
dvepy4oms, a benefactor.) A secret order after<br />
the manner <strong>of</strong> the Illuminati . It was founded<br />
in Silesia about 1792, by a certain Zerboni <strong>of</strong><br />
Glogau, Lieut. von Leip zinger, the merchant<br />
Contessa, Herr von Reibnitz, and five others ;<br />
that Fessler worked in it ; that it used <strong>Masonic</strong><br />
forms. Some <strong>of</strong> the members were imprisoned<br />
at Breslau in 1796, and about 1801 the<br />
society became defunct. (Kenning's<br />
pxdia <strong>of</strong> F. M. s.v .)<br />
Cycle<br />
Evergreen. An evergreen plant is a symbol<br />
<strong>of</strong> the immortality <strong>of</strong> the soul . <strong>The</strong> ancients,<br />
therefore, as well as the moderns,<br />
planted evergreens at the heads <strong>of</strong> graves .<br />
Freemasons wear evergreens at the funerals <strong>of</strong><br />
their brethren, and cast them into the grave .<br />
<strong>The</strong> acacia is the plant which should be used<br />
on these occasions, but where it cannot be obtained,<br />
some other evergreen plant, especially<br />
the cedar, is used as a substitute . (See<br />
Acacia.)<br />
Evora, Knights <strong>of</strong> . <strong>The</strong>re is a very ancient<br />
cit y in Portugal <strong>of</strong> 1200 population .<br />
Quintus Sertorius took it 80 B .C . <strong>The</strong> Roman<br />
antiquities are unrivaled . <strong>The</strong> aqueduct<br />
erected by Sertorius has at one end a marvelous<br />
architectural tower rising high above<br />
the city, perfect in its condition as when built,<br />
70 B .C . In 1147, King Alfonso I ., <strong>of</strong> Portugal,<br />
instituted the Order <strong>of</strong> the New Militia in<br />
consequence <strong>of</strong> the prowess exhibited by the<br />
troops in the siege <strong>of</strong> Lisbon against the Moors .<br />
When they conquered Evora in 1166, the king<br />
~y decree changed their name to Knights <strong>of</strong><br />
Evora.<br />
Exalted . A candidate is said to be exalted<br />
when he receives the Degree <strong>of</strong> Holy Royal<br />
Arch, the seventh in American Masonry . Exalted<br />
means elevated or lifted up, and is applicable<br />
both to a peculiar ceremony <strong>of</strong> the degree,<br />
and to the fact that this degree, in the Rite in<br />
which it is practised, constitutes the summit <strong>of</strong><br />
ancient Masonry.<br />
<strong>The</strong> rising <strong>of</strong> the sun <strong>of</strong> spring from his<br />
wintry sleep into the glory <strong>of</strong> the vernal equinox<br />
was called by the old sun-worshipers his<br />
"exaltation" ; and the Fathers <strong>of</strong> the Church<br />
afterward applied the same term to the resurrection<br />
<strong>of</strong> Christ . St. Athanasius says that<br />
by the expression, "God hath exalted him,"<br />
St . Paul meant the resurrection . Exaltation,<br />
therefore, technically means a rising from a<br />
lower to a higher sphere, and in Royal Arch<br />
Masonry may be supposed to refer to the being<br />
lifted up out <strong>of</strong> the first temple <strong>of</strong> this life<br />
into the second temple <strong>of</strong> the future life. <strong>The</strong><br />
candidate is raised in the Master's Degree, he<br />
is exalted in the Royal Arch. In both the symbolic<br />
idea is the same .<br />
Examination <strong>of</strong> Candidates . It is an<br />
almost universal rule <strong>of</strong> the modern Constitutions<br />
<strong>of</strong> Masonry, that an examination<br />
upon the subjects which had been taught<br />
in the preceding degree shall be required <strong>of</strong><br />
every brother who is desirous <strong>of</strong> receiving a<br />
higher degree ; and it is directed that th,a<br />
examination shall take place in an open Lodge<br />
<strong>of</strong> the degree upon which the examination is<br />
made, that all the members present may have<br />
an opportunity <strong>of</strong> judging from actual inspection<br />
<strong>of</strong> the pr<strong>of</strong>iciency and fitness <strong>of</strong> the candidate<br />
for the advancement to which he aspires .<br />
<strong>The</strong> necessity <strong>of</strong> an adequate comprehension<br />
<strong>of</strong> the mysteries <strong>of</strong> one degree, before any<br />
attempt is made to acquire a higher one, seems<br />
to have been duly appreciated from the earliest<br />
times ; and hence the 13th Article <strong>of</strong> the<br />
Regius MS . requires that if a Master has an<br />
Apprentice he shall teach him fully, that he<br />
may know his Craft ably wherever he may<br />
go . (vv ., 239-244 .) But there is no evidence<br />
that the system <strong>of</strong> examining candidates as<br />
to their pr<strong>of</strong>iciency, before their advancement,<br />
is other than a modern improvement, and first<br />
adopted not very early in the present century .<br />
Examination <strong>of</strong> the Ballot-Box . This is<br />
sometimes done during the ballot for a candidate,<br />
by presenting the box first to the Junior<br />
Warden, then to the Senior, and lastly to the<br />
Master each <strong>of</strong> whom proclaims the result as<br />
"clear" or "foul." This order is adop ted so<br />
that the declaration <strong>of</strong> the inferior <strong>of</strong>ficer, as<br />
to the state <strong>of</strong> the ballots, may be confirmed<br />
and substantiated by his superior .<br />
Examination <strong>of</strong> Visitors . <strong>The</strong> due examination<br />
<strong>of</strong> strangers who claim the right to<br />
visit, should be entrusted only to the most<br />
skilful and prudent brethren <strong>of</strong> the Lodge .<br />
And the examining committee should never<br />
forget, that no man applying for admission is<br />
to be considered as a Mason, however strong<br />
may be his recommendations, until b y undeniable<br />
evidence he has proved himself to be<br />
such .<br />
All the necessary forms and antecedent<br />
cautions should be observed . Inquiries should<br />
be made as to the time and place <strong>of</strong> initiation,<br />
as a preliminary step the Tiler's OB, <strong>of</strong> course,<br />
never being omitted. <strong>The</strong>n remember the<br />
good old rule <strong>of</strong> "commencing at the beginning<br />
." Let everything proceed in regular<br />
course, not varying in the slightest degree<br />
from the order in which it is to be supposed<br />
that the information sought was originally<br />
received . Whatever be the suspicions <strong>of</strong> imposture,<br />
let no expression <strong>of</strong> those suspicions<br />
be made until the final decree for rejection is<br />
uttered . And let that decree be uttered in<br />
general terms, such as, "I am not satisfied,"<br />
or "I do not recognize you," and not in more<br />
specific language, such as, "You did not answer<br />
this inquiry," or "You are ignorant on<br />
that point ." <strong>The</strong> candidate for examination is<br />
only entitled to know that he has not complied<br />
generally with the requisitions <strong>of</strong> his<br />
examiner . To descend to particulars is alwa<br />
improper and <strong>of</strong>ten dangerous . Above<br />
never ask what the lawyers call "leading questions,"<br />
which include in themselves the answers,<br />
nor in any manner aid the memory or<br />
prompt the forgetfulness <strong>of</strong> the party examined,<br />
by the slightest hints . If he has it in him<br />
it will come out without assistance, and if he<br />
has it not he is clearly entitled to no aid . <strong>The</strong><br />
Mason w io is so unmindful <strong>of</strong> his obligations
256 EXCALIBAR<br />
EXCLUSNENESS<br />
as to have forgotten the instructions he has<br />
received, must pay the penalty <strong>of</strong> his carelessness,<br />
and be deprived <strong>of</strong> his contemplated<br />
visit to that society whose secret modes <strong>of</strong> recognition<br />
he has so little valued as not to have<br />
treasured them in his memory.<br />
Lastly, never should an unjustifiable delicacy<br />
weaken the rigor <strong>of</strong> these rules. Remember,<br />
that for the wisest and most evident<br />
reasons, the merciful maxim <strong>of</strong> the law, which<br />
says that it is better that ninety nine guilty<br />
men should escape than that one innocent man<br />
should be punished, is with us reversed and<br />
that in Masonry it is better that ninety and nine<br />
true men should be turned away from the door o<br />
a Lodge than that one cowan should be adm -<br />
Excallbar. King Arthur's famous sword,<br />
which he unfixed from a miraculous stone<br />
after the unavailing efforts <strong>of</strong> 200 <strong>of</strong> his most<br />
puissant barons. Hence, Arthur was proclaimed<br />
king . When dying, Arthur commanded<br />
a servant to throw the sword into a<br />
neighboring lake, but the servant twice eluded<br />
this command. When he finally complied, a<br />
hand and arm arose from the water, seized the<br />
sword by the hilt, waved it thrice, then sinking<br />
into the lake, was seen no more?<br />
Excavations. Excavations beneath Jerusalem<br />
have for some years past been in progress,<br />
under the direction <strong>of</strong> the English society, which<br />
controls the " PalestineExploration Fund," and<br />
many important discoveries, especially interesting<br />
to Masons, have been made .<br />
Excellent. A title conferred on the <strong>Grand</strong><br />
Captain <strong>of</strong> the Host and <strong>Grand</strong> Principal Sojourner<br />
<strong>of</strong> a <strong>Grand</strong> Chapter, and on the King<br />
and Scribe <strong>of</strong> a subordinate Chapter <strong>of</strong> Royal<br />
Arch Masons in America .<br />
Excellent Masons . Dr . Oliver (Hilt.<br />
Landm ., i., 420-8) gives a tradition that at the<br />
building <strong>of</strong> Solomon's Temple there were nine<br />
Lodges <strong>of</strong> Excellent Masons having nine in<br />
each, which were distributed as follows : Six<br />
Lodges, or fifty-four Excellent Masons in the<br />
quarries ; three Lodges, or twenty-seven Excellent<br />
Masons in the forest <strong>of</strong> Lebanon ;<br />
eight Lodges, or seventy-two Excellent Masons<br />
engaged in preparing the materials ; and<br />
nine Lodges, or eighty-one Excellent Masons<br />
subsequently employed in building the Temple<br />
. Of this tradition there is not the slightest<br />
support in authentic history, and it must<br />
have been invented altogether for a symbolic<br />
purpose, in reference perhaps to the mystical<br />
numbers which it details .<br />
Excellent Master . A degree which, with<br />
Super-Excellent Master was atone time given<br />
as preparatory to the Loyal Arch . <strong>The</strong>y now<br />
form part <strong>of</strong> what is known as Cryptic Masonry<br />
.<br />
Most. (See Most Excellent.)<br />
Excellent, Right . (See R' ht Excellent .)<br />
Excellent, Super. (See Super-Excellent<br />
Masons .)<br />
Exclusion. In England the <strong>Grand</strong> Lodge<br />
alone can expel from the rights and privileges<br />
<strong>of</strong> Masonry. But a subordinate Lodge may<br />
exclude a member after giving him due notice<br />
<strong>of</strong> the charge preferred against him, and <strong>of</strong> the<br />
time appointed for its consideration. <strong>The</strong><br />
name <strong>of</strong> any one so excluded, and the cause <strong>of</strong><br />
his exclusion must be sent to the <strong>Grand</strong><br />
Secretary and to the Provincial or District<br />
<strong>Grand</strong> Secretary if the Lodge be in a Province<br />
or District. No Mason excluded is eligible to<br />
any other Lodge until the Lodge to which he<br />
applies has been made acquainted with his<br />
exclusion, and the cause, so that the brethren<br />
may exercise their discretion as to his admission.<br />
(Constitutions, Rules 210 and 212.) In<br />
America, the word used as synonymous with<br />
exclusion is striking from the roll, except that<br />
the latter punishment is only inflicted for nonpayment<br />
<strong>of</strong> Lodge dues.<br />
Exclusiveness <strong>of</strong> Masonry . <strong>The</strong> exclusiveness<br />
<strong>of</strong> <strong>Masonic</strong> benevolence is a charge<br />
that has frequently been made against the<br />
Order ; and it is said that the charity <strong>of</strong> which<br />
it boasts is always conferred on its own members<br />
in preference to strangers. It cannot be<br />
denied that Masons, simply as Masons have<br />
ever been more constant and more pr<strong>of</strong>use in<br />
their charities to their own brethren than to the<br />
rest <strong>of</strong> the world; that in apportioning the alms<br />
which God has given them to bestow, they have<br />
first looked for the poor in their own home before<br />
they sought those who were abroad ; and<br />
that their hearts have felt more deeply for the<br />
destitution <strong>of</strong> a Brother than a stranger.<br />
<strong>The</strong> principle that governs the Institution <strong>of</strong><br />
<strong>Freemasonry</strong>, in the distribution <strong>of</strong> its charities,<br />
and the exercise <strong>of</strong> all the friendly affections,<br />
is that which was laid down by St .<br />
Paul for the government <strong>of</strong> the infant church<br />
at Galatia- "As we have therefore opportunity<br />
let us do good unto all men, es eciall~y<br />
unto diem who are <strong>of</strong> the household <strong>of</strong> faith . '<br />
(Galatians vi. 10.)<br />
This sentiment <strong>of</strong> preference for those <strong>of</strong><br />
one's own faith, thus sanctioned by apostolic<br />
authority, is the dictate <strong>of</strong> human nature, and<br />
the words <strong>of</strong> Scripture find their echo in every<br />
heart. "Blood," says the Spanish proverb,<br />
"is thicker than water," and the claims <strong>of</strong><br />
kindred, <strong>of</strong> friends and comrades to our affections,<br />
must not be weighed in the same scale<br />
with those <strong>of</strong> the stranger, who has no stronger<br />
tie to bind him to our sympathies, than that<br />
<strong>of</strong> a common origin from the founder <strong>of</strong> our<br />
race . All associations <strong>of</strong> men act on this princi~e<br />
. It is acknowledged in the church,<br />
which follows with strict obedience the in'unction<br />
<strong>of</strong> the apostle ; and in the relief it affords<br />
to the distressed, in the comforts and consolations<br />
which it imparts to the afflicted, and<br />
in the rights and privileges which it bestows<br />
upon its own members, distinguishes between<br />
those who have no community with it <strong>of</strong> religious<br />
belief, and those who, by worshiping at<br />
the same altar, have established the higher<br />
claim <strong>of</strong> being <strong>of</strong> the household <strong>of</strong> faith .<br />
It is recognized by all other societies, which<br />
however they may, from time to time, and<br />
under the pressure <strong>of</strong> peculiar circumstances,<br />
extend temporary aid to accidental cases <strong>of</strong> distress,<br />
carefully preserve their own peculiar<br />
funds for the relief <strong>of</strong> those who, by their election<br />
as members, by their subscription to a
EXCUSE<br />
EXPOSITIONS 257<br />
written constitution, and by the regular payment<br />
<strong>of</strong> arrears, have assumed the relationship<br />
which St . Paul defines as being <strong>of</strong> the household<br />
<strong>of</strong> faith .<br />
It is recognized by governments, which,<br />
however liberally they may frame their laws,<br />
so that every burden may bear equally on all,<br />
and each may enjoy the same civil and religious<br />
rights, never fail, in the privileges which they<br />
bestow, to discriminate between the alien and<br />
foreigner, whosevisit is but temporary orwhose<br />
allegiance is elsewhere, and their own citizens .<br />
This principle <strong>of</strong> preference is universally<br />
diffused, and it is<br />
it is so . It is well<br />
that those who are nearer should be dearer<br />
and that a similitude <strong>of</strong> blood, an identity ot;<br />
interest, or a community <strong>of</strong> purpose, should<br />
give additional strength to the ordinary ties<br />
that bind man to man. Man, in the weakness<br />
<strong>of</strong> his nature, requires this security . By his<br />
own unaided efforts, he cannot accomplish<br />
the objects <strong>of</strong> his life nor supply the necessary<br />
wants <strong>of</strong> his existence. In this state <strong>of</strong> utter<br />
helplessness, God "has wisely and mercifully<br />
provided a remedy by implanting in the<br />
human breast a love <strong>of</strong> union and an ardent<br />
desire for society. Guided by this instinct <strong>of</strong><br />
preservation, man eagerly seeks the communion<br />
<strong>of</strong> man, and the weakness <strong>of</strong> the individual<br />
is compensated by the strength <strong>of</strong> association .<br />
It is to this consciousness <strong>of</strong> mutual dependence,<br />
that nations are indebted for their<br />
existence, and governments for their durability<br />
. And under the impulse <strong>of</strong> the same<br />
instinct <strong>of</strong> society, brotherhoods and associations<br />
are formed, whose members, concentrating<br />
their efforts for the attainment <strong>of</strong> one common<br />
object, bind themselves by voluntary<br />
ties <strong>of</strong> love and friendship, more powerful<br />
than those which arise from the ordinary sentiments<br />
and feelings <strong>of</strong> human nature .<br />
Excuse . Many Lodges in the last century<br />
and in the beginning <strong>of</strong> this inflicted pecuniary<br />
fines for non-attendance at Lodge meetings,<br />
and <strong>of</strong> course excuses were then required<br />
to avoid the penalty . But this has now grown<br />
out <strong>of</strong> use. Masonry being considered a voluntary<br />
institution, fines for absence are not<br />
inflicted, and excuses are therefore not now required.<br />
<strong>The</strong> infliction <strong>of</strong> a fine would, it is<br />
supPosed, detract from the solemnity <strong>of</strong> the<br />
obligation which makes attendance a duty .<br />
<strong>The</strong> old Constitutions, however, required<br />
excuses for non-attendance, although no penalty<br />
was prescribed for a violation <strong>of</strong> the rule .<br />
Thus, in the Matthew Cooke MS . (fifteenth<br />
century), it is said, "that every master <strong>of</strong><br />
this art should be warned to come to his congregation<br />
that they come duly, but if (unless)<br />
they may be excused by some manner <strong>of</strong><br />
cause. (lines 740-4.) And in the Regius MS .<br />
it is written :<br />
"That every mayster, that is a Mason,<br />
Must ben at the generals congregacyon,<br />
so that he hyt resonebly y-tolde<br />
Where that the semble shall be holde ;<br />
And to that semble he must nede gon,<br />
But he have a resenabul skwsacyon."<br />
vv. 107-112 .<br />
Executive Powers <strong>of</strong> a <strong>Grand</strong> Lodge.<br />
(See <strong>Grand</strong> Lodge .)<br />
Exegetical and Philanthropical Society .<br />
According to Thory (Acts Lat., i., 312),<br />
founded at Stockholm in 1787 . It united<br />
Magnetism to Swedenborgianism ; it was at<br />
first secret, but when it became known it was<br />
killed by ridicule .<br />
Exemplification <strong>of</strong> the Work . This term<br />
is <strong>of</strong> frequent use in American Masonry.<br />
When a lecturer or teacher performs the ceremonies<br />
<strong>of</strong> a degree for instruction, using generally<br />
one <strong>of</strong> the Masons present as a substitute<br />
for the candidate, he is said "to exemplify<br />
the work." It is done for instruction, or to<br />
enable the members <strong>of</strong> the <strong>Grand</strong> or subordinate<br />
Lodge to determine on the character <strong>of</strong><br />
the ritual that is taught by the exemplifier .<br />
Exoteric . Public, not secret. (See Esoteric.)<br />
Exodus . <strong>The</strong> date <strong>of</strong> the Exodus has been<br />
determined by the excavations recently made<br />
at Tel el-Maskhi ta. This is the name <strong>of</strong> large<br />
mounds near Tel el-Keber excavated by M .<br />
Naville for the Egyptian 'Exploration Fund,<br />
wherein he found inscriptions showing that<br />
they represent the ancient city <strong>of</strong> Pithom, or<br />
Succoth, the "treasure-cities" (Ex . i. 11), and<br />
that Ramses II . was the founder . This was<br />
the Pharaoh <strong>of</strong> the oppression. <strong>The</strong> walls <strong>of</strong><br />
the treasure-chambers were about six hundred<br />
and fifty feet square and twenty-two feet<br />
thick. From Pithom, or Succoth, where the<br />
Israelites were at work, they started on their<br />
Exodus toward Etham (Khetam), then to Pihachiroth<br />
(Ex. xiv . 2), and so on north and<br />
east . <strong>The</strong> Exodus took place under Meneptah<br />
II ., who ascended the throne B.c . 1325,<br />
and reigned but a short period . It was along<br />
the isthmus that the Egyptian army perished<br />
pursuing the retreating Israelites as they<br />
crossed between Lake Serbonis and the waters<br />
<strong>of</strong> the Mediterranean, amidst the "sea <strong>of</strong><br />
papyrus reeds," the ydm stlph, that has <strong>of</strong>ten<br />
proved disastrous to single or congregated<br />
travelers. (See S. Birch, LL.D ., in Ancient<br />
History from the Monuments, Brugsch-Bey's<br />
lecture 17th September, 1874 ; but more particularfy<br />
the late discoveries above referred<br />
to, in Fresh Lights, etc ., by A . H . Sayce.<br />
Expert . In Lodges <strong>of</strong> the French Rite<br />
there are two <strong>of</strong>ficers called First and Second<br />
Experts, whose duty it is to assist the Master<br />
<strong>of</strong> Ceremonies in the initiation <strong>of</strong> a candidate .<br />
In Lodges <strong>of</strong> Perfection <strong>of</strong> the Scottish Rite,<br />
there are similar <strong>of</strong>ficers who are known as the<br />
Senior and Junior Expert.<br />
Expert, Perfect . Conferred in three<br />
grades, and cited in Fustier's collection .<br />
(Thory, Acta Let . i., 312 .)<br />
Expert, Sublime English . Mentioned in<br />
Fustier's collection. (Thory, ActaLat., i ., 312 .)<br />
Expositions. Very early after the revival<br />
<strong>of</strong> Masonry, in the beginning <strong>of</strong> the eighteenth<br />
century, pretended expositions <strong>of</strong> the ritual <strong>of</strong><br />
Masonry began to be published . <strong>The</strong> following<br />
catalogue comprises the most notorious <strong>of</strong><br />
these pseudo-revelations . <strong>The</strong> leading titles<br />
only are given .
258 EXPOSITIONS<br />
EXPULSION<br />
1 . A Mason's Examination, which appeared<br />
in <strong>The</strong> Flying Post for April 11-13, 1723.<br />
(Gould's Hist . <strong>of</strong> F . M ., iii ., 487.)<br />
2. <strong>The</strong> <strong>Grand</strong> Mystery <strong>of</strong> Freemasons Discovered<br />
. London, 1724 . (Gould's Hiss. <strong>of</strong><br />
F. M ., iii ., 475 .)<br />
3. <strong>The</strong> Secret History <strong>of</strong> the <strong>Freemasonry</strong> .<br />
London, 1724 .<br />
4. Masonry Dissected, by Samuel Prichard .<br />
London, 1730. <strong>The</strong>re were several subsequent<br />
editions, and a French translation in<br />
1737, and a German one in 1736.<br />
5. <strong>The</strong> Secrets <strong>of</strong> Masonry made known to<br />
all men, by S. P . [Samuel Prichard.) London,<br />
1737.<br />
6. <strong>The</strong> Mystery <strong>of</strong> Masonry . London, 1737 .<br />
7. Masonry further dissected . London, 1738 .<br />
8. Le Secret des Franc-Masons, par M .<br />
l'Abbd Perau . Geneva, 1742.<br />
9. Catechisme des Franc-Masons, par Leonard<br />
Gabanon (Louis Travenol) . Paris, 1745 .<br />
He published several editions, varying the<br />
titles.<br />
10. L'Ordre de Franc-Masons trahi et le<br />
Secret des Mopses revelE . Amsterdam, 1745 .<br />
Many subsequent editions, and a German<br />
and a Dutch translation .<br />
11 . Le Mason demarque . 1751 .<br />
12 . A Master Key to <strong>Freemasonry</strong> . 1760.<br />
13 . <strong>The</strong> Three Distinct Knocks . 1760.<br />
14 . Jachin and Boar . 1762 .<br />
15 . Hiram ; or, <strong>The</strong> <strong>Grand</strong> Master Key .<br />
London,1764 .<br />
16 . Shibboleth, or Every Man a Freemason .<br />
1765 .<br />
17 . Solomon in all his Glory . 1766.<br />
18 . Mahhabone, or the <strong>Grand</strong> Lodge Door<br />
Open'd. 1766.<br />
19. Tubal Kain . 1767.<br />
20 . <strong>The</strong> Freemason Stripped Naked, by<br />
Charles Warren . London, 1769 .<br />
21 . Receuil precieux de la Magonnerie Adonhiramite,<br />
par Louis Guillemain de St . Victor.<br />
Paris, 1781 . This work was not written<br />
with an unfriendly purpose, and many editions<br />
<strong>of</strong> it were published .<br />
22. <strong>The</strong> Master Key, by I. Browne. London,<br />
1794 . Scarcely an exposition, since the<br />
cipher in which it is printed renders it a sealed<br />
book to all who do not possess the key .<br />
23. A <strong>Masonic</strong> Treatise, "than Elucidation<br />
on the Religious and Moral Beauties <strong>of</strong> <strong>Freemasonry</strong>,<br />
etc ., by W . Finch. London, 1801 .<br />
24 . Manual <strong>of</strong> <strong>Freemasonry</strong>, by Richard<br />
Carlisle. London, 1825 .<br />
25 . Illustrations <strong>of</strong> Masonry, by William<br />
Morgan . <strong>The</strong> first edition is without date or<br />
place, but it was probably printed at Batavia,<br />
N . Y. . in 1828 .<br />
26 . Light on Masonry, by David Bernard .<br />
Utica, N . Y ., 1829.<br />
27 . A Ritual <strong>of</strong> <strong>Freemasonry</strong>, by Avery<br />
New York, 1852 .<br />
<strong>The</strong>re have been several other American<br />
expositions, but the compilers have only been<br />
servile copyists <strong>of</strong> Morgan, Bernard, and<br />
Allyn . It has been, and continues to be,<br />
simply the pouring out <strong>of</strong> one vial into another.<br />
<strong>The</strong> expositions which abound in the French,<br />
German, and other continental languages, are<br />
not attacks upon <strong>Freemasonry</strong>, but are written<br />
<strong>of</strong>ten under authority, for the use <strong>of</strong> the<br />
Fraternity. <strong>The</strong> usages <strong>of</strong> continental Masonry<br />
permit a freedom <strong>of</strong> publication that<br />
would scarcely be tolerated by the English or<br />
American Fraternity . [E . L. H .]<br />
Expulsion . Expulsion is, <strong>of</strong> all <strong>Masonic</strong><br />
penalties, the highest that can be inflicted on<br />
a member <strong>of</strong> the Order, and hence it has been<br />
<strong>of</strong>ten called a . <strong>Masonic</strong> death . It deprives<br />
the expelled <strong>of</strong> all the rights and privileges<br />
that he ever enjoyed, not only as a member <strong>of</strong><br />
the particular Lodge from which he has been<br />
ejected, but also <strong>of</strong> those which were inherent<br />
in him as a member <strong>of</strong> the Fraternity at large .<br />
He is at once as completely divested <strong>of</strong> his<br />
<strong>Masonic</strong> character as though he had never<br />
been admitted, so far as regards his rights,<br />
while his duties and obligations remain as<br />
firm as ever, it being impossible for any<br />
human power to cancel them . He can no<br />
longer demand the aid <strong>of</strong> his brethren, nor require<br />
from them the performance <strong>of</strong> any <strong>of</strong><br />
the duties to which he was formerly entitled,<br />
nor visit any Lodge, nor unite in any <strong>of</strong> the<br />
public or private ceremonies <strong>of</strong> the Order .<br />
He is considered as being without the pale,<br />
and it would be criminal in any brother, aware<br />
<strong>of</strong> his expulsion, to hold communication with<br />
him on <strong>Masonic</strong> subjects .<br />
<strong>The</strong> only proper tribunal to impose this<br />
heavy punishment is a <strong>Grand</strong> Lodge . A subordinate<br />
Lodge tries its delinquent member,<br />
and if guilty declares him expelled . But the<br />
sentence is <strong>of</strong> no force until the <strong>Grand</strong> Lodge,<br />
under whose jurisdiction it is working, has<br />
confirmed it. And it is optional with the<br />
<strong>Grand</strong> Lodge to do so, or, as is frequently done,<br />
to reverse the decision and reinstate the<br />
brother. Some <strong>of</strong> the Lodges in this country<br />
claim the right to expel independently <strong>of</strong> the<br />
action <strong>of</strong> the <strong>Grand</strong> Lodge, but the claim is<br />
not valid . <strong>The</strong> very fact that an expulsion is a<br />
penalty, affecting the general relations <strong>of</strong> the<br />
punished brother with the whole Fraternity,<br />
proves that its exercise never could with<br />
propriety be entrusted to a body so circumscribed<br />
in its authority as a subordinate<br />
Lodge . Besides, the general practise <strong>of</strong> the<br />
Fraternity is against it. <strong>The</strong> English Constitutions<br />
vest the power to expel exclusively in<br />
the <strong>Grand</strong> Lodge. A Private Lodge has only<br />
the power to exclude an <strong>of</strong>fending member<br />
from its own meetings .<br />
All Masons, whether members <strong>of</strong> Lodges or<br />
not, are subject to the infliction <strong>of</strong> this punishment<br />
when found to merit it . Resignation or<br />
withdrawal from the Order does not cancel a<br />
Mason's obligations, nor exempt him from<br />
that wholesome control which the Order exercises<br />
over the moral conduct <strong>of</strong> its members .<br />
<strong>The</strong> fact that a Mason, not a member <strong>of</strong> any<br />
particular Lodge, who has been guilty <strong>of</strong> immoral<br />
or unmasonic conduct, can be tried and<br />
punished by any Lodge within whose jurisdiction<br />
he may be residing, is a point on which<br />
there is no doubt .
EXTENDED<br />
EZRA 259<br />
Immoral conduct, such as would subject a<br />
candidate for admission to rejection, should<br />
be the only <strong>of</strong>fense visited with expulsion. As<br />
the punishment is general, affecting the relation<br />
<strong>of</strong> the one expelled with the whole Fraternity,<br />
it should not be lightly imposed for the<br />
violation <strong>of</strong> any <strong>Masonic</strong> act not general in its<br />
character. <strong>The</strong> commission <strong>of</strong> a grossly immoral<br />
act is a violation <strong>of</strong> the contract entered<br />
into between each Mason and his Order . If<br />
sanctioned by silence or impunity, it would<br />
bring discredit on the Institution, and tend<br />
to impair its usefulness . A Mason who is a<br />
bad man is to the Fraternity what a mortified<br />
limb is to the body, and should be treated<br />
with the same mode <strong>of</strong> cure, he should be cut<br />
<strong>of</strong>f, lest his example spread, and disease be<br />
propagated through the constitution .<br />
Expulsion from one <strong>of</strong> what is called the<br />
higher degrees <strong>of</strong> Masonry, such as a Chapter<br />
or an Encampment, does not affect the relations<br />
<strong>of</strong> the expelled party to Blue Masonry .<br />
A Chapter <strong>of</strong> Royal Arch Masons is not and<br />
cannot be recognized as a <strong>Masonic</strong> body by a<br />
Lodge <strong>of</strong> Master Masons by any <strong>of</strong> the modes<br />
<strong>of</strong> recognition known to Masonry . <strong>The</strong> acts,<br />
therefore, <strong>of</strong> a Chapter cannot be recognized<br />
by a Master Mason's Lodge any more than the<br />
acts <strong>of</strong> a literary or charitable society wholly<br />
unconnected with the Order . Besides, by the<br />
present organization <strong>of</strong> <strong>Freemasonry</strong>, <strong>Grand</strong><br />
Lodges are the supreme <strong>Masonic</strong> tribunals .<br />
If, therefore, expulsion from a Chapter <strong>of</strong><br />
Royal Arch Masons involved expulsion from<br />
a Blue Lodge, the right <strong>of</strong> the <strong>Grand</strong> Lodge to<br />
hear and determine causes, and to regulate the<br />
internal concerns <strong>of</strong> the Institution, would be<br />
interfered with by another body beyond its<br />
control . But the converse <strong>of</strong> this proposition<br />
does not hold good . Expulsion from a Blue<br />
Lodge involves expulsion from all the higher<br />
degrees ; because, as they are composed <strong>of</strong><br />
Blue Masons, the members could not <strong>of</strong> right<br />
sit and hold communications on <strong>Masonic</strong><br />
sub'ects with one who was an expelled Mason .<br />
Mended Wings <strong>of</strong> the Cherubim . An<br />
expression used in the ceremonies <strong>of</strong> Royal<br />
Master, the Tenth Degree <strong>of</strong> the American<br />
Rite, and intended to teach symbolically that<br />
he who comes to ask and to seek Divine Truth<br />
symbolized by the True Word, should begin<br />
by placing himself under the protection <strong>of</strong><br />
that Divine Power who alone is Truth, and<br />
from whom alone Truth can be obtained . Of<br />
him the cherubim with extended wings in the<br />
Holy <strong>of</strong> Holies were a type .<br />
Extent <strong>of</strong> the Lodge. <strong>The</strong> extent <strong>of</strong> a<br />
Mason's Lodge is said to be in height from<br />
the earth to the highest heavens ; in depth,<br />
from the surface to the center ; in length,<br />
from east to west ; and in breadth, from north<br />
to south . <strong>The</strong> expression is a symbolic one,<br />
and is intended to teach the extensive boundaries<br />
<strong>of</strong> Masonry and the coterminal extension<br />
<strong>of</strong> <strong>Masonic</strong> charity . (See Form <strong>of</strong> the Lodge .)<br />
Exterior. <strong>The</strong> name <strong>of</strong> the First Degree<br />
<strong>of</strong> the "Rite d'Orient," according to the<br />
nomenclature <strong>of</strong> M . Fustier. (Thory, Ada<br />
Lat., i., 312.)<br />
External Qualifications . <strong>The</strong> external<br />
qualifications <strong>of</strong> candidates for initiation are<br />
those which refer to their outward fitness,<br />
based upon moral and religious character, the<br />
frame <strong>of</strong> body, the constitution <strong>of</strong> the mind,<br />
and social position . Hence they are divided<br />
into Moral, Religious, Physical, Mental, and<br />
Political, for which see Qualifications <strong>of</strong> Candidates<br />
. <strong>The</strong> expression in the ritual, that "it<br />
is the internal and not the external qualifications<br />
that recommend a man to be made a<br />
Mason," it is evident, from the context, refers<br />
entirely to "worldly wealth and honors,"<br />
which, <strong>of</strong> course, are not to be taken "into<br />
consideration in inquiring into the qualifications<br />
<strong>of</strong> a candidate ."<br />
Extinct Lodge. A Lodge is said to be<br />
extinct which has ceased to exist and work,<br />
which is no longer on the registry <strong>of</strong> the <strong>Grand</strong><br />
Lodge, and whose Charter had been revoked<br />
for misuse or forfeited for nonuse .<br />
Extra Communication . <strong>The</strong> same as<br />
Special Communication . (See Communication<br />
.)<br />
Extraneous . Not regularly made ; clandestine.<br />
<strong>The</strong> word is now obsolete in this signification,<br />
but was so used by the <strong>Grand</strong><br />
Lodge <strong>of</strong> England in a motion adopted March<br />
31, 1735, and reported by Anderson in his 1738<br />
edition <strong>of</strong> the Constitutions, p . 182 . "No extraneous<br />
brothers, that is, not regularly made,<br />
but clandestinely, shall be ever qualified<br />
to partake <strong>of</strong> the Mason's general charity<br />
."<br />
Extrusion. Used in the Constitution <strong>of</strong><br />
the Royal Order <strong>of</strong> Scotland for expulsion .<br />
"If a brother shall be convicted <strong>of</strong> crime by<br />
any Court <strong>of</strong> Justice, such brother shall be<br />
permanently extruded ." (Sect . 29 .) Not in<br />
use elsewhere as a <strong>Masonic</strong> term .<br />
Eye . (See All-Seeing Eye .)<br />
Ezekiel, Temple <strong>of</strong>. (See Temple <strong>of</strong><br />
Ezekiel .)<br />
Ezel . In Hebrew, ' 7N 1 4, eben hahezel,<br />
the stone <strong>of</strong> the departure, viz ., a mile-stone .<br />
An old testimonial stone in the neighborhood<br />
<strong>of</strong> Saul's residence, the scene <strong>of</strong> the parting <strong>of</strong><br />
David and Jonathan, and the mark beyond<br />
which the falling <strong>of</strong> Jonathan's arrow indicated<br />
danger. (1 Sam . xx. 19 .) Hence, a word<br />
adopted in the honorary deFee called the<br />
"Mason's wife and daughter .'<br />
Ezra . <strong>The</strong>re are two persons named Ezra<br />
who are recorded in Scripture. 1 . Ezra, a<br />
leading priest among the first colonists who<br />
came up to Jerusalem with Zerubbabel, and<br />
who is mentioned by Nehemiah (xii . i) ; and,<br />
2, Ezra, the celebrated Jewish scribe and restorer<br />
<strong>of</strong> the law, who visited Jerusalem fortytwo<br />
years after the second Temple had been<br />
completed . Calmet, however, says that this<br />
second Ezra had visited Jerusalem previously<br />
in company with Zerubbabel . Some explanation<br />
<strong>of</strong> this kind is necessary to reconcile an<br />
otherwise apparent inconsistency in the English<br />
system <strong>of</strong> the Royal Arch, which- makes<br />
two <strong>of</strong> its <strong>of</strong>ficers represent Ezra and Nehe<br />
miah under the title <strong>of</strong> scribes, while at the<br />
same time it mares the time <strong>of</strong> the ritual refer
260 EZRA<br />
FAMILY<br />
to the laying <strong>of</strong> the foundation <strong>of</strong> the second<br />
Temple, and yet places in the scene, as a<br />
prominent actor, the later Ezra, who did not<br />
go up to Jerusalem until more than forty<br />
years after the completion <strong>of</strong> the building . It<br />
is more probable that the Ezra who is said in<br />
the ritual to have wrought with Joshua, Hagand<br />
Zerubbabel, was intended by the original<br />
framer <strong>of</strong> the ritual to refer to the first<br />
Ezra, who is recorded by Nehemiah as having<br />
been present ; and that the change was made<br />
in the reference without due consideration,<br />
by some succeeding ritualist, whose mistake<br />
has been carelessly perpetuated by those who<br />
followed him. Dr . Oliver (Hilt . Landmarks,<br />
ii., 428) attempts to reconcile the difficulty,<br />
and to remove the anachronism, by saying<br />
that Esdras was the scribe under Joshua,<br />
Haggai, and Zerubbabel, and that he was succeeded<br />
in this important <strong>of</strong>fice by Ezra and<br />
Nehemiah. But the English ritual makes no<br />
allusion to this change <strong>of</strong> succession; and if it<br />
did, it would not enable us to understand bow<br />
Ezra and Nehemiah could he present as scribes<br />
when the foundations <strong>of</strong> the second Temple<br />
were laid, and the important secrets <strong>of</strong> the<br />
Royal Arch degree were brought to light,<br />
unless the Ezra meant is the one who came to<br />
Jerusalem with Nehemiah . <strong>The</strong>re is a confusion<br />
is all this which should be rectified .<br />
F. <strong>The</strong> sixth letter in the English and<br />
Latin alphabets, and the same as the Greek<br />
digamma or the ¢ or ph, and the vau <strong>of</strong> the<br />
Hebrew, which has a numerical value <strong>of</strong> six .<br />
F. . In French <strong>Masonic</strong> documents the<br />
abbreviation <strong>of</strong> Frbre, or Brother . FF . . is<br />
the abbreviation <strong>of</strong> Frbres, or Brethren.<br />
Fabre-Palaprat, Bernard Raymond .<br />
<strong>The</strong> restorer, or, to speak more correctly, the<br />
organizer <strong>of</strong> the Order <strong>of</strong> the Temple at Paris,<br />
<strong>of</strong> which he was elected <strong>Grand</strong> Master in<br />
1804 . He died at Pau, in the lower Pyrenees,<br />
February 18, 1838. (See Temple, Order <strong>of</strong><br />
the .)<br />
Faculty <strong>of</strong> Abrac .<br />
In the so-called Leland<br />
Manuscript, it is said that Masons "conceal<br />
the way <strong>of</strong> wynninge the facultye <strong>of</strong> Abrac ."<br />
That is, that they conceal the method <strong>of</strong><br />
acquiring the powers bestowed by a knowledge<br />
<strong>of</strong> the magical talisman that is called<br />
Abracadabra. (See Abracadabra and Leland<br />
Manuscript .)<br />
Faith. In the theological ladder the explanation<br />
<strong>of</strong> which forms a part <strong>of</strong> tlhe ritual<br />
said<br />
<strong>of</strong> the First Degree <strong>of</strong> Masonry, faith, is<br />
to typify the lowest round . Faith, here, is<br />
synonymous with confidence or trust, and<br />
hence we find merely a repetition <strong>of</strong> the lesson<br />
which had been previously taught that the<br />
first, the essential qualification <strong>of</strong> a candidate<br />
for initiation, is that he should trust in God .<br />
In the lecture <strong>of</strong> the same degree, it is said<br />
that "Faith may be lost in sight ; Hope ends<br />
in fruition ; but Charity extends beyond the<br />
grave through the boundless realms <strong>of</strong> eternity.';<br />
And this is said, because as faith is<br />
"the evidence <strong>of</strong> things not seen " when we<br />
see we no longer believe by faith but through<br />
demonstration ; and as hope lives only in the<br />
expectation <strong>of</strong> possession, it ceases to exist<br />
when the object once hoped for is at length<br />
enjoyed, but charity, exercised on earth in<br />
acts <strong>of</strong> mutual kindness and forbearance, is<br />
still found in the world to come, in the sub-<br />
F<br />
limer form <strong>of</strong> mercy from God to his erring<br />
creatures .<br />
Faithful Breast. (SeeBreast, the Faithful .)<br />
Falk, De, Rabbi . A native Israelite <strong>of</strong><br />
-Furth, who attracted some attention in<br />
London at the close <strong>of</strong> the eighteenth century<br />
in consequence <strong>of</strong> his presumed extraordinary<br />
powers, acquired through the secrets <strong>of</strong> the<br />
Kabbala, as a Thaumaturgist . It was alleged<br />
that he could and did transmute metals, and<br />
thereby acquired large sums with which he<br />
was liberal to the poor . A merry incident is<br />
perhaps familiar to the reader . An invitation<br />
was extended by the Baal Shem (the sacerdotal<br />
pronouncer <strong>of</strong> the Holy Name) to the<br />
Doctor to call as a visitor for a friendly and<br />
philosophical discussion . This was assented<br />
to, when the Doctor was asked to fix a time .<br />
He did so by taking from his pocket a small<br />
taper and handing it to his new friend, saying :<br />
"Light this, sir, when you get home, and<br />
I shall be with you as soon as it goes out ."<br />
This the gentleman did next morning, expecting<br />
an early call, but the taper appeared<br />
to have a charmed life, and it was deposited<br />
in a special closet, where it continued to burn<br />
for three weeks, and until in the even=g, when<br />
Doctor drove up to the door and alighted,<br />
much to the surprise <strong>of</strong> the host, who, with<br />
wonderment, had watched the bright-burning<br />
taper . As soon as his visitor was announced,<br />
the light and candlestick . disappeared <strong>The</strong><br />
Doctor was asked if the candlestick would<br />
be returned, when he replied, "It is already in<br />
the kitchen" ; and so it was found . A further<br />
incident is mentioned <strong>of</strong> his leavin upon his<br />
death a sealed box to his parti friend,<br />
Aaron Goldsmid stating that to n it<br />
portended evil. Aaron could not wit tand<br />
his curiosity, and one day opened it, and ere<br />
the night came Aaron was picked up dead .<br />
Fail <strong>of</strong> Water. (See Waterfall .)<br />
Family Lodge. A Lodge held especially<br />
for the transaction <strong>of</strong> private and local busi-
FANATICISM<br />
FELLOW-CRAFT 261<br />
ness <strong>of</strong> so delicate a nature that it is found<br />
necessary to exclude, during the session, the<br />
presence <strong>of</strong> all except members. In France a<br />
Lodge when so meeting is said to be en<br />
famille, and the meeting is called a tenue de<br />
famille or family session ; in Germany such<br />
Lodges are called, sometimes, Familien-<br />
Logen but more generally Conferenz-Logen.<br />
(See conference Lodges .)<br />
Fanaticism . <strong>The</strong> English interpretation<br />
<strong>of</strong> the name <strong>of</strong> the second assassin <strong>of</strong> the G .<br />
Master, or mankind . <strong>The</strong> frenzy that overbalances<br />
the mind . <strong>The</strong> Gravelot or Romvel<br />
<strong>of</strong> philosophical Masonry .<br />
Fanor. <strong>The</strong> name given to the Syrian<br />
Mason, who is represented in some legends<br />
as one <strong>of</strong> the assassins . Amru and Metusael<br />
being the other two .<br />
Fasces. <strong>The</strong> bundle <strong>of</strong> rods borne before<br />
the Roman magistrates as an ensign <strong>of</strong> their<br />
authority. In French Masonry, faisceau, or<br />
farces, is used to denote a number <strong>of</strong> speeches<br />
or records tied up in a roll and deposited in<br />
the archives.<br />
Favorite <strong>of</strong> Solomon. <strong>The</strong> Seventh Degree,<br />
3d division, <strong>of</strong> the system <strong>of</strong> the Chapter<br />
<strong>of</strong> the High Degrees <strong>of</strong> Stockholm . (Thory,<br />
Aeta Lat., i, 313 .)<br />
Favorite Brother <strong>of</strong> St. Andrew. <strong>The</strong><br />
Ninth Degree <strong>of</strong> the Swedish Rite .<br />
Favorite Brother <strong>of</strong> St . John . <strong>The</strong><br />
Eighth Degree <strong>of</strong> the Swedish Rite .<br />
Feast . <strong>The</strong> convocation <strong>of</strong> the Craft together<br />
at an annual feast, for the laudable<br />
purpose <strong>of</strong> promoting social feelings, and<br />
cementing the bonds <strong>of</strong> brotherly love by the<br />
interchange <strong>of</strong> courtesies, is a time-honored<br />
custom, which is unfortunately growin~ into<br />
disuse. <strong>The</strong> "Assembly and Feast' are<br />
words constantly conjoined in the Book <strong>of</strong><br />
Constitutions . At this meeting, no business<br />
<strong>of</strong> any kind, except the installation <strong>of</strong> <strong>of</strong>ficers,<br />
was transacted, and the day was passed in<br />
innocent festivity. <strong>The</strong> election <strong>of</strong> <strong>of</strong>ficers<br />
always took place at a previous meeting, in<br />
obedience to a regulation adopted by the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England, in 1720, as follows :<br />
"It was agreed, in order to avoid disputes on<br />
the annual feast-day, that the new <strong>Grand</strong><br />
Master for the future shall be named and<br />
proposed to the <strong>Grand</strong> Lodge some time before<br />
the feast ." (Constitutions, 1738, p . 111 .)<br />
Feasts <strong>of</strong> the Order . <strong>The</strong> festivals <strong>of</strong> St .<br />
John the Baptist and St . John the Evangelist,<br />
June 24th and December 27th, are so called .<br />
Feeling . One <strong>of</strong> the five human senses, and<br />
esteemed by Masons above all the others . For<br />
as Anthony Brewer, an old dramatist, says :<br />
" Though one hear, and see, and smell, and taste,<br />
If he wants touch, he is counted but a block."<br />
Fees <strong>of</strong> Honor. In the <strong>Grand</strong> Lodge <strong>of</strong><br />
England every <strong>Grand</strong> Officer, on his election<br />
or reelection, is required to pay a sum <strong>of</strong><br />
money, varying from two to twenty guineas .<br />
<strong>The</strong> sums thus paid for honors bestowed are<br />
technically called "fees <strong>of</strong> honor ." A similar<br />
custom prevails in the <strong>Grand</strong> Lodges <strong>of</strong> Ireland<br />
and Scotland ; but the usage is unknown<br />
in America .<br />
Feix-Feax . A word signifying School <strong>of</strong><br />
Thought, which is found in the First Degree<br />
<strong>of</strong> the French Adoptive Rite .<br />
Felicity, Order <strong>of</strong>. An androgynous<br />
secret society, founded in 1743, at Paris, by<br />
M . Chambonnet . It was among the first <strong>of</strong><br />
the pseudo-<strong>Masonic</strong> associations, or coteries,<br />
invented by French Masons to gratify the<br />
curiosity and to secure the support <strong>of</strong> women .<br />
It had a ritual and a vocabulary which were<br />
nautical in their character, and there was a<br />
rather too free indulgence in the latitude <strong>of</strong><br />
gallantry . • It consisted <strong>of</strong> four degrees,<br />
Cabin Boy, Master Commodore, and Vice<br />
Admiral. <strong>The</strong> chic? <strong>of</strong> the order was called<br />
Admiral, and this position was <strong>of</strong> course occupied<br />
by M . Chambonnet, the inventer <strong>of</strong><br />
the system . (Clavel, Historie Pittoresque, p .<br />
111 .)<br />
Feld Loge. What is designated in England<br />
and America as a Military or Traveling<br />
Lodge is called in Germany a Feld Loge.<br />
Sometimes, "ein ambulante Loge ."<br />
Fellow. <strong>The</strong> Saxon word for fellow is<br />
felaw . Spelman derives it from two words,<br />
fe and loy, which signifies bound in mutual<br />
trust; a plausible derivation, and not . unsuited<br />
to the meaning <strong>of</strong> the word . But Hicks<br />
gives a better etymology when he derives it<br />
from the Anglo-Saxon folgian, "to follow,"<br />
and thus a fellow would he a follower a companion,<br />
an associate . In the Middle Ages,<br />
the Operative Masons were divided into<br />
Masters and Fellows . Thus in the Harleian<br />
MS., No . 2054, it is said : "Now I will reherse<br />
other charges in singular for Maisters &<br />
fellowes" Those who were <strong>of</strong> greater skill<br />
held a higher position and were designated as<br />
Masters, while the masses <strong>of</strong> the fraternity<br />
the commonalty, as we might say, were called<br />
Fellows . In the Matthew Cooke MS . this<br />
principle is very plainly laid down . <strong>The</strong>re<br />
it is written that Euclid "ordained that they<br />
who were passing <strong>of</strong> cunning should be passing<br />
honored, and commanded to call the cunninger<br />
Master . . . and commanded that<br />
they that were less <strong>of</strong> wit should not be called<br />
servant nor subject, but Fellow, for nobility<br />
<strong>of</strong> their gentle blood ." (Lines 675-688 .)<br />
From this custom has originated the modern<br />
title <strong>of</strong> Fellow-Craft, given to the Second Degree<br />
<strong>of</strong> Speculative Masonry ; although not<br />
long after the revival <strong>of</strong> 1717 the Fellows<br />
ceased to constitute the main body <strong>of</strong> the<br />
Fraternity, the Masters having taken and still<br />
holding that position .<br />
Fellow-Craft . <strong>The</strong> Second Degree <strong>of</strong><br />
<strong>Freemasonry</strong> in all the Rites is that <strong>of</strong> the<br />
Fellow-Craft. In French it is called Compagnon;<br />
in Spanish, Compaftero; in Italian,<br />
Compagno; and in German, Gesell; in all <strong>of</strong><br />
which the radical meaning <strong>of</strong> the word is a<br />
fellow workman, thus showing the origin <strong>of</strong><br />
the title from an operative institution . Like<br />
the Degree <strong>of</strong> Apprentice, it is only preparatory<br />
in the higher initiation <strong>of</strong> the Master ;<br />
and yet it differs essentially from it in its symbolism<br />
. For, as the First Degree was typical<br />
<strong>of</strong> youth, the Second is supposed to represent
262 FELLOW-CRAFT<br />
FESSLER<br />
the stage <strong>of</strong> manhood, and hence the acquisition<br />
<strong>of</strong> science is made its prominent characteristic.<br />
While the former is directed in all<br />
its symbols and allegorical ceremonies to the<br />
purification <strong>of</strong> the heart, the latter is intended<br />
by its lessons to cultivate the reasoning faculties<br />
and improve the intellectual powers .<br />
Before the eighteenth century, the great<br />
body <strong>of</strong> the Fraternity consisted <strong>of</strong> Fellow-<br />
Crafts, who are designated in all the old manuscripts<br />
as "Fellows ." After the revival in<br />
1717, the Fellow-Crafts, who then first began<br />
to be called by that name lost their prominent<br />
position, and the great body <strong>of</strong> the brotherhood<br />
was, for a long time, made up altogether<br />
<strong>of</strong> Apprentices, while the government <strong>of</strong> the<br />
Institution was committed to the Masters and<br />
Fellows, both <strong>of</strong> whom were made only in the<br />
<strong>Grand</strong> Lodge until 1725, when the regulation<br />
was repealed, and subordinate Lodges were<br />
permitted to confer these two degrees.<br />
Fellow-Craft Perfect Architect . (Compagnon<br />
Parfait Architect.) <strong>The</strong> Twentysixth<br />
Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim . <strong>The</strong>re<br />
are several other degrees which, like this, are<br />
so called, not because they have any relation<br />
to the original Second Degree <strong>of</strong> Symbolic<br />
Masonry, but to indicate that they constitute<br />
the second in any particular series <strong>of</strong> degrees<br />
which are preparatory to the culmination <strong>of</strong><br />
that series . Thus, in the Rite <strong>of</strong> Mizraim,<br />
we have the Master Perfect Architect, which<br />
is the Twenty-seventh Degree, while the<br />
Twenty-fifth and Twenty-sixth are Apprentice<br />
and Fellow-Craft Perfect Architect . So<br />
we have in other rites and systems the Fellow-<br />
Craft Cohen Hermetic, and Kabbalistic Fellow-Craft,<br />
were Master Cohen and Hermetic<br />
and Kabbalistic Master are the topmost degrees<br />
<strong>of</strong> the different series. Fellow-Craft in<br />
all these, and many other instances like them<br />
means only the second preparation toward<br />
perfection.<br />
Fellowship, Five Points <strong>of</strong>. (See Points<br />
<strong>of</strong> Fellowship, Five.)<br />
Female Masonry . (See Adoptive Masonry.)<br />
Female Masons. <strong>The</strong> landmarks <strong>of</strong> Speculative<br />
Masonry peremptorily exclude females<br />
from any active participation in its mysteries .<br />
But there are a few instances in which the<br />
otherwise unalterable rule <strong>of</strong> female exclusion<br />
has been made to yield to the peculiar exigencies<br />
<strong>of</strong> the occasion ; and some cases are well<br />
authenticated where this "Salique law" has<br />
been violated from necessity, and females have<br />
been permitted to receive at least the First<br />
Degree . Such, however, have been only the exceptions<br />
which have given confirmation to the<br />
rule . (See Aldworth, Beaton, and Xaintrailles.)<br />
Fendeurs. L'Ordre des Fendeurs, i . e . the<br />
Order <strong>of</strong> Woodcutters, was a secret society,<br />
established at Paris, in 1743, by the Chevalier<br />
Beauchaine . <strong>The</strong> Lodge represented a forest,<br />
and was generally held in a garden . It<br />
was androgynous, and had secret signs and<br />
words, and an allegorical language borrowed<br />
from the pr<strong>of</strong>ession <strong>of</strong> woodcutting. <strong>The</strong><br />
Abb6 Barruel (tom . ii., p. 350, ed . 1797)<br />
thought that the Order originated in the forests<br />
among the actual woodcutters, and that<br />
many intelligent inhabitants <strong>of</strong> the city having<br />
united with them, the operative business <strong>of</strong><br />
felling trees was abandoned, and Philosophic<br />
Lodges were established-a course <strong>of</strong> conversion<br />
from Operative to Speculative precisely<br />
like that, he says, which occurred in Masonry,<br />
and this conversion was owing to the number<br />
<strong>of</strong> Fendeurs who were also Freemasons.<br />
A complete ritual <strong>of</strong> the Fendeurs is given<br />
in Ars Quatuor Coronatorum, vol . XXII, pp.<br />
37-52 .1<br />
Ferdinand IV. This King <strong>of</strong> the two Sicilies,<br />
on the 12th <strong>of</strong> September, 1775, issued<br />
an edict forbidding the meeting <strong>of</strong> Masons in<br />
Lodges in his dominions, under penalty <strong>of</strong><br />
death . In 1777, at the solicitation <strong>of</strong> his<br />
queen, Caroline, this edict was repealed, and<br />
Masonry was once more tolerated ; but in 1781<br />
the decree was renewed .<br />
Ferdinand VI. In 1751, Ferdinand VI .,<br />
King <strong>of</strong> Spain, at the solicitation <strong>of</strong> Joseph<br />
Ferrubia, Visitor <strong>of</strong> the Holy Inquisition, enforced<br />
in his dominions the bull <strong>of</strong> excommunication<br />
<strong>of</strong> Pdpe Benedict XIV ., and forbade<br />
the congregation <strong>of</strong> Masons under the<br />
highest penalties <strong>of</strong> law. In the Journal <strong>of</strong><br />
<strong>Freemasonry</strong>, Vienna, 1784 (pp. 176-224),<br />
will be found a translation from Spanish into<br />
German <strong>of</strong> Ferrubia's "Act <strong>of</strong> Accusation,"<br />
which gave rise to this persecution .<br />
Ferdinand VII . <strong>The</strong> King <strong>of</strong> Spain who<br />
bore this title was one <strong>of</strong> the greatest bigots<br />
<strong>of</strong> his time . He had no sooner ascended the<br />
throne in 1814, than he reestablished the Inquisition,<br />
which had been abolished by his<br />
predecessor, proscribed the exercise <strong>of</strong> <strong>Freemasonry</strong>,<br />
and ordered the closing <strong>of</strong> all the<br />
Lodges, under the heaviest penalties . In<br />
September following, twenty-five persons<br />
among whom were several distinguished<br />
noblemen, were arrested as "suspected <strong>of</strong><br />
<strong>Freemasonry</strong> ." On March 30, 1818, a still<br />
more rigorous edict was issued, by which those<br />
convicted <strong>of</strong> being Freemasons were subjected<br />
to the most severe punishments, such as banishment<br />
to India and confiscation <strong>of</strong> goods, or<br />
sometimes death by a cruel form <strong>of</strong> execution .<br />
But the subsequent resolution <strong>of</strong> 1820 and<br />
the abolition <strong>of</strong> the Inquisition removed these<br />
blots from the Spanish records .<br />
Fervency. From the middle <strong>of</strong> the last<br />
century, ardent devotion to duty, fervor or<br />
fervency, was taught as a <strong>Masonic</strong> virtue in<br />
the lectures <strong>of</strong> the First Degree, and symbolized<br />
by charcoal, because, as later rituals<br />
say, all metals were dissolved by the fervor<br />
<strong>of</strong> ignited charcoal . Subsequently, in the<br />
higher degrees, fervency and zeal were symbolized<br />
by the color scarlet, which is the<br />
appropriate tincture <strong>of</strong> Royal Arch Masonry .<br />
Fessler, Ignaz Aurelius . A distinguished<br />
German writer and <strong>Masonic</strong> reformer, who<br />
was born at Czurendorf, in Hungary, in 1756 .<br />
He was the son <strong>of</strong> very poor parents . His<br />
mother, who was a bigoted Catholic, had devoted<br />
him to a monastic life and having been<br />
educated at the Jesuit school <strong>of</strong> Raab, he took
FESSLER<br />
FESSLER 263<br />
holy orders in 1772, and was removed to the<br />
Capuchin monastery in Vienna. In consequence,<br />
however, <strong>of</strong> his exposure to the Emperor<br />
Joseph II. <strong>of</strong> monastic abuses, he incurred<br />
the persecutions <strong>of</strong> his superiors . But<br />
the emperor, having taken him under his<br />
protection, nominated him, in 1783, as expr<strong>of</strong>essor<br />
<strong>of</strong> the Oriental languages in the<br />
University <strong>of</strong> Lemberg. But the monks having<br />
threatened him with legal proceedings, he<br />
fled to Breslau in 1788, where he subsequently<br />
was appointed the tutor <strong>of</strong> the son <strong>of</strong> the<br />
Prince <strong>of</strong> Corolath . Here he established a<br />
secret Order, called by him the "Evergreen,"<br />
which bore a resemblance to <strong>Freemasonry</strong> in<br />
its organization, and was intended to effect<br />
moral reforms, which at the time he thought<br />
Masonry incapable <strong>of</strong> producing . <strong>The</strong> Order,<br />
however, never really had an active existence,<br />
and the attempt <strong>of</strong> Fessler failed by the<br />
dissolution, in 1793, <strong>of</strong> the society . In 1791<br />
he adopted the Lutheran faith, and, having<br />
married, settled in Berlin, where until 1806<br />
he was employed as a superintendent <strong>of</strong><br />
schools. He wrote during this period several<br />
historical works, which gave him a high reputation<br />
as an author. But the victorious progress<br />
<strong>of</strong> the French army in Prussia caused<br />
him to lose his <strong>of</strong>ficial position . Having been<br />
divorced from his wife in 1802, he again married,<br />
and, retiring in 1803 from Berlin, betook<br />
himself to the quietude <strong>of</strong> a country life . Becoming<br />
now greatly embarrassed in pecuniary<br />
matters, he received adequate relief from<br />
several <strong>of</strong> the German Lodges, for which he<br />
expressed the most lively gratitude. In 1808<br />
he accepted the position <strong>of</strong> a pr<strong>of</strong>essor in the<br />
University <strong>of</strong> St . Petersburg, which, however,<br />
he was soon compelled to relinquish in consequence<br />
<strong>of</strong> the intrigues <strong>of</strong> the clergy, who<br />
were displeased with his liberal views . Subsequently<br />
he was appointed superintendent <strong>of</strong><br />
the Evangelical community, over nine Russian<br />
departments, and Ecclesiastical President <strong>of</strong><br />
the consistory at Saratow, with a large Wary .<br />
In 1827, on the invitation <strong>of</strong> the Emperor<br />
Alexander, he removed permanently to St .<br />
Petersburg, where, in 1833, he received the<br />
appointment <strong>of</strong> Ecclesiastical Counsellor, and<br />
died there December 15, 1839, at the advanced<br />
age <strong>of</strong> eighty-three years .<br />
Fessler was initiated into Masonry at Lemberg,<br />
in 1783, and immediately devoted himself<br />
to the study <strong>of</strong> its science and history .<br />
In June, 1796, he affiliated with the Lodge<br />
Royal York, zur Freundschaft, in Berlin, and<br />
having been made one <strong>of</strong> its Sublime Council,<br />
was invested with the charge <strong>of</strong> revising and<br />
remodeling the entire ritual <strong>of</strong> the Lodge,<br />
which was based on the high degrees <strong>of</strong> the<br />
French system. To the accomplishment <strong>of</strong><br />
this laborious task Fessler at once, and for a<br />
long time afterward, devoted his great intellect<br />
and his indefatigable energies . In a very<br />
short period he succeeded in a reformation <strong>of</strong><br />
the symbolic degrees, and finding the brethern<br />
unwilling to reject the high degrees, which<br />
were four in number, then practised by the<br />
Lodge, he remodeled them, retaining a con-<br />
siderable part <strong>of</strong> the French ritual, but incorporated<br />
with it a portion <strong>of</strong> the Swedish system<br />
. <strong>The</strong> work thus accomplished met with<br />
general approbation. In his next task <strong>of</strong><br />
forming a new Constitution he was not so<br />
successful, although at length he induced the<br />
Royal York Lodge to assume the character<br />
and rank <strong>of</strong> a <strong>Grand</strong> Lodge, which it did in<br />
1798, with seven subordinate Lodges under<br />
its obedience . Again Fessler commenced the<br />
work <strong>of</strong> a revision <strong>of</strong> the ritual . He had<br />
always been opposed to the high degree system<br />
. He proposed, therefore, the abolition<br />
<strong>of</strong> everything above the Degree <strong>of</strong> Master . In<br />
this, however, he was warmly opposed, and<br />
was compelled to abandon his project <strong>of</strong><br />
reducing German Masonry to the simplicity<br />
<strong>of</strong> the English system . Yet he was enabled<br />
to accomplish something, and had the satisfaction,<br />
in 1800, <strong>of</strong> metamorphosing the Elu<br />
the Ecossais, and the Rose Croix, <strong>of</strong> the old<br />
ritual <strong>of</strong> the Royal York Lodge into the "degrees<br />
<strong>of</strong> knowledge," which constitute the<br />
Rite known as the Rite <strong>of</strong> Fessler .<br />
In 1798, Fessler had been elected Deputy<br />
<strong>Grand</strong> Master when there were but three<br />
Lodges under the <strong>Grand</strong> Lodge . In 1801<br />
by his persevering activity, the number had<br />
been increased to sixteen . Still, notwithstanding<br />
his meritorious exertions in behalf<br />
<strong>of</strong> Masonry, he met with that ingratitude,<br />
from those whom he sought to serve, which<br />
appears to be the fate <strong>of</strong> almost all <strong>Masonic</strong><br />
reformers . In 1802, wearied with the opposition<br />
<strong>of</strong> his antagonists, he renounced all the<br />
<strong>of</strong>fices that he had filled, and resigned from<br />
the <strong>Grand</strong> Lodge . <strong>The</strong>nceforth he devoted<br />
himself in a more retired way to the pursuits<br />
<strong>of</strong> Masonry .<br />
Before Fessler resigned, he had conceived<br />
and carried out the scheme <strong>of</strong> establishing a<br />
great union <strong>of</strong> scientific Masons, who should<br />
devote themselves to the investigation <strong>of</strong> the<br />
history <strong>of</strong> Masonry . Of this society Mossdorf,<br />
Fischer, and many other distinguished<br />
Masons, were members . (See Scientific <strong>Masonic</strong><br />
Association .)<br />
Fessler's contributions to the literature <strong>of</strong><br />
<strong>Freemasonry</strong> were numerous and valuable .<br />
His chief work was, An Attempt to Furnish a<br />
Critical History <strong>of</strong> <strong>Freemasonry</strong> and the <strong>Masonic</strong><br />
Fraternity from the earliest times to the<br />
year 1802 . This work was never printed,<br />
but only sold in four folio manuscript volumes<br />
at the price <strong>of</strong> £30, to persons who pledged<br />
themselves eventually to return it . It was a<br />
mistake to circumscribe the results <strong>of</strong> his<br />
researches within so narrow a field . But he<br />
published many other works. His productions<br />
were mostly historical and judicial, and<br />
made a great impression on the German<br />
<strong>Masonic</strong> mind . His collected works were<br />
published in Berlin, from 1801 to 1807, but,<br />
unfortunately, they have never been translated<br />
into English . <strong>The</strong> object <strong>of</strong> all he wrote<br />
was to elevate <strong>Freemasonry</strong> to the highest<br />
sphere <strong>of</strong> intellectual character .<br />
Fessler, Rite <strong>of</strong> . This Rite, which was<br />
prepared by Fessler at the request <strong>of</strong> the
264 FESTIVALS<br />
FIDES<br />
<strong>Grand</strong> Lodge Royal York <strong>of</strong> Berlin, consisted<br />
<strong>of</strong> nine degrees, as follows :<br />
1 . Entered Ap sntics .<br />
2 . Fellow-Cra<br />
3 . Master Mason .<br />
<strong>The</strong>se differ but slightly from the same degrees<br />
in all the Rites and are followed by six<br />
other degrees, which he called the higher<br />
knowledge, namely :<br />
4 . <strong>The</strong> Holy <strong>of</strong> Holies .-This degree is<br />
occupied in a critical exposition <strong>of</strong> the various<br />
hypotheses which have been proposed as to<br />
the ongin <strong>of</strong> Freemasony ; as, whether it<br />
sprang from the Templars, from the Cathedral<br />
<strong>of</strong> Strasburg, from the Rose Croix <strong>of</strong> the<br />
seventeenth century, from Oliver Cromwell,<br />
from the Cathedral <strong>of</strong> St . Paul's at London,<br />
from that <strong>of</strong> the Palace <strong>of</strong> Kensington, or from<br />
the Jesuits .<br />
5. Justification .-Critical examination <strong>of</strong><br />
the origin <strong>of</strong> certain <strong>of</strong> the high degrees, such<br />
as the Ecossais and the Chapter <strong>of</strong> Clermont.<br />
6 . Celebration .-Critical examination <strong>of</strong> the<br />
four following systems : Rose Croix, Strict<br />
Observance, African Architects, and Initiated<br />
Brothers <strong>of</strong> Asia .<br />
7 . True Light.-Critical examination <strong>of</strong> the<br />
Swedish System, the System <strong>of</strong> Zinnendorf,<br />
the Royal Arch <strong>of</strong> England, <strong>of</strong> the succession<br />
<strong>of</strong> the Mysteries, and <strong>of</strong> all systems and their<br />
ramifications .<br />
8. <strong>The</strong> Country .-Examination <strong>of</strong> the origin<br />
<strong>of</strong> the Mysteries <strong>of</strong> the Divine Kingdom, introduced<br />
by Jesus <strong>of</strong> Nazareth ; <strong>of</strong> the exoteric<br />
doctrines communicated by him immediately<br />
to his disciples, and <strong>of</strong> those which sprang up<br />
after his death, up to the time <strong>of</strong> the Gnostics .<br />
9 . Perfection.-A complete critical history<br />
<strong>of</strong> all Mysteries comprehended in actual <strong>Freemasonry</strong>.<br />
Both Clavel and Ragon say that the rituals<br />
<strong>of</strong> these degrees were drawn up from the<br />
rituals <strong>of</strong> the Golden Rose Croix, <strong>of</strong> the Rite<br />
<strong>of</strong> Strict Observance, <strong>of</strong> the Illuminated<br />
Chapter <strong>of</strong> Sweden, and the Ancient Chapter<br />
<strong>of</strong> Clermont . Fessler's Rite was, perhaps<br />
the most abstrusely learned and philosophical<br />
<strong>of</strong> all the <strong>Masonic</strong> systems ; but it did not have<br />
a long existence, as it was abandoned by the<br />
<strong>Grand</strong> Lodge, which had at first accepted it,<br />
for the purpose <strong>of</strong> adopting the Ancient York<br />
Rite under the Constitutions <strong>of</strong> England .<br />
Festivals . In all religions there have been<br />
certain days consecrated to festive enjoyment,<br />
and hence called festivals . Sir Isaac Newton<br />
(on Daniel, p . 204) says : "<strong>The</strong> heathen were<br />
delighted with the festivals <strong>of</strong> their gods, and<br />
unwilling to part with these delights ; and<br />
therefore, Gregory Thaumatur_ gus, who died<br />
in 265, and was Bishop <strong>of</strong> Neociesarea, to<br />
facilitate their conversion, instituted annual<br />
festivals to the saints and martyrs. Hence it<br />
came to pass that for exploding the festivals<br />
<strong>of</strong> the heathens, the principal festivals <strong>of</strong> the<br />
Christians succeeded in their room ; as the<br />
keeping <strong>of</strong> Christmas with joy, and feasting,<br />
and playing, and sports, in the room <strong>of</strong> the<br />
Bacchanalia and Saturnalia ; the celebrating<br />
<strong>of</strong> May day with flowers, in the room <strong>of</strong> the<br />
Floralia; and the keeping <strong>of</strong> festivals to the<br />
Virgin Mary, John the Baptist, and divers<br />
<strong>of</strong> the apostles, in the room <strong>of</strong> the solemnities<br />
at the entrance <strong>of</strong> the sun into the signs <strong>of</strong> the<br />
Zodiac, in the old Julian Calendar." <strong>The</strong><br />
Masons, borrowing from and imitating the<br />
usage <strong>of</strong> the Church, have also always had<br />
their festivals or days <strong>of</strong> festivity and celebration<br />
. <strong>The</strong> chief festivals <strong>of</strong> the Operative or<br />
Stonemasons <strong>of</strong> the Middle Ages were those<br />
<strong>of</strong> St . John the Baptist on the 24th <strong>of</strong> June<br />
and the Four Crowned Martyrs on the 8th <strong>of</strong><br />
November. <strong>The</strong> latter was, however, discarded<br />
by the Speculative Masons ; and the<br />
festivals now most generally celebrated by the<br />
Fraternity are those <strong>of</strong> St . John the Baptist,<br />
June 24th, and St . John the Evangelist, December<br />
27th . <strong>The</strong>se are the days kept in this<br />
country. Such, too, was formerly the case in<br />
England ; but the annual festival <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> England now falls on the Wednesday<br />
following St . George's day, April 23d, that<br />
saint being the patron <strong>of</strong> England . For a<br />
similar reason, St . Andrew's day, November<br />
30th, is kept by the <strong>Grand</strong> Lodge <strong>of</strong> Scotland .<br />
In Ireland the festival kept is that <strong>of</strong> St . John<br />
on December 27th .<br />
Feuillans . An androgynous system, found<br />
in Fustier's collection and governed by the<br />
statutes <strong>of</strong> St . Bernard.<br />
Fidelity . (See Fides .)<br />
Fidelity <strong>of</strong> Baden Durlach, Order <strong>of</strong> .<br />
Instituted in 1716 by Charles Margrave <strong>of</strong><br />
Baden Durlach . <strong>The</strong> members <strong>of</strong> the Order<br />
were knighted, selections being made only<br />
from the nobles <strong>of</strong> ancient family . <strong>The</strong><br />
reigning princes were hereditary <strong>Grand</strong><br />
Masters .<br />
Fides. In the Lecture <strong>of</strong> the First Degree<br />
it is said that" our ancient brethrenworshipped<br />
deity under the name <strong>of</strong> Fides or Fidelity,<br />
which was sometimes represented by two<br />
right hands joined, and sometimes by two<br />
human figures holding each other by the right<br />
hands." <strong>The</strong> deity here referred to was the<br />
goddess Fides, to whom Numa first erected<br />
temples, and whose priests were covered by a<br />
white veil as a symbol <strong>of</strong> the purity which<br />
should characterize Fidelity . No victims<br />
were slain on her altars, and no <strong>of</strong>ferings made<br />
to her except flowers, wine, and incense . Her<br />
statues were represented clothed in a white<br />
mantle, with a key in her hand and a dog at<br />
her feet . <strong>The</strong> virtue <strong>of</strong> Fidelity is, however,<br />
frequently symbolized in ancient medals by a<br />
heart in the open hand, but more usually by<br />
two right hands clasped. Horace calls her<br />
"incorrupta fides," and makes her the sister <strong>of</strong><br />
Justice ; while Cicero says that that which is<br />
religion toward God and piety toward our<br />
parents is fidelity toward our fellow-men .<br />
<strong>The</strong>re was among the Romans another deity<br />
called Fidius, who presided over oaths and<br />
contracts, a very usual form <strong>of</strong> imprecation<br />
being "Me Dius Fidius adjuvet," that is, so<br />
help me the god Fidius. Noel (Dict. Fab .)<br />
says that there was an ancient marble at<br />
Rome consecrated to the god Fidius, on which<br />
was depicted two figures clasping each other's
FIDUCIAL<br />
FINDEL 265<br />
hands as the representatives <strong>of</strong> Honor and<br />
Truth, without which there can be no fidelity<br />
nor truth among men . Masonry, borrowing<br />
its ideals from the ancient p oets, also makes<br />
the right hand the symbol <strong>of</strong> Fidelity.<br />
Fiducial Sign. That is, the sign <strong>of</strong> confiding<br />
trust, called also the sign <strong>of</strong> Truth and<br />
Hope . One <strong>of</strong> the signs <strong>of</strong> the English Royal<br />
Arch system, which is thus explained b y Dr .<br />
Oliver (Diet . Symb . Mas .) : " <strong>The</strong> fiducial<br />
sign shows us if we prostrate ourselves with<br />
our face to the earth, we thus throw ourselves<br />
on the mercy <strong>of</strong> our Creator and Judge, lookin<br />
g forward with humble confidence to his<br />
holy promises, by which alone we hope to pass<br />
through the Ark <strong>of</strong> our redemption into the<br />
mansion <strong>of</strong> eternal bliss and glory to the<br />
presence <strong>of</strong> Him who is the great I AM, the<br />
Alpha and Omega, the Beginning and the<br />
Ending, the First and the Last ."<br />
Field Lodge, or Army Lodge . A lodge<br />
duly instituted under proper authority from a<br />
grand body <strong>of</strong> competent jurisdiction, and<br />
authorized to exercise during its peripatetic<br />
existence all the powers and privileges that it<br />
might possess if permanently located . Charters<br />
<strong>of</strong> this nature, as the name implies, are<br />
intended for the tented field, and have been<br />
<strong>of</strong> the greatest service to humanity in its trying<br />
hours, when the worst <strong>of</strong> passions are<br />
appealed to .<br />
Fifteen. A sacred number symbolic <strong>of</strong> the<br />
name <strong>of</strong> God, because the letters <strong>of</strong> the holy<br />
name V, JAH, are equal, in the Hebrew mode<br />
<strong>of</strong> numeration by the letters <strong>of</strong> the alphabet,<br />
to fifteen ; for' is equal to ten, and 71 is equal to<br />
five. Hence, from veneration for this sacred<br />
name, the Hebrews do not, in ordinary comp<br />
utation, when they wish to express the number<br />
fifteen, make use <strong>of</strong> these two letters, but<br />
<strong>of</strong> two others, which are equivalent to nine<br />
and six.<br />
Finances. According to universal usage<br />
in Masonry, the Treasurer <strong>of</strong> the Lodge or<br />
other body is the banker or depositary <strong>of</strong> the<br />
finances <strong>of</strong> the Lodge . <strong>The</strong>y are first received<br />
by the Secretary, who receipts for them, and<br />
immediately pays them over to the Treasurer .<br />
<strong>The</strong> Treasurer distributes them under the<br />
orders <strong>of</strong> the Master and the consent <strong>of</strong> the<br />
Lodge . This consent can only be known <strong>of</strong>ficially<br />
to him by the statement <strong>of</strong> the Secretary,<br />
and hence all orders drawn on the<br />
Treasurer for the disbursement <strong>of</strong> money<br />
should be countersigned by the Secretary .<br />
Finch, William . A <strong>Masonic</strong> charlatan,<br />
who flourished at the end <strong>of</strong> the last and the<br />
beginning <strong>of</strong> the present century . Finch was<br />
a tailor in Canterbury, who, having been expelled<br />
for some misconduct by the <strong>Grand</strong><br />
Lodge, commenced a system <strong>of</strong> practical Masonry<br />
on his own account, and opened a Lodge<br />
in his house, where he undertook to initiate<br />
candidates and to give instructions in Masonry<br />
. He published a great number <strong>of</strong> pamphlets,<br />
many <strong>of</strong> them in a ci pher <strong>of</strong> his own,<br />
which he pretended were for the instruction <strong>of</strong><br />
the Fraternity . Among the books published<br />
by him are : <strong>Masonic</strong> Treatise, with an Eluci-<br />
dation on the Religious and Moral Beauties <strong>of</strong><br />
<strong>Freemasonry</strong> etc . ; printed at Canterbury in<br />
1802. <strong>The</strong> iFectures, Laws, and Ceremonies <strong>of</strong><br />
the Holy Arch Degree <strong>of</strong> <strong>Freemasonry</strong>, etc . ;<br />
Lambeth 1812 . <strong>The</strong> Origin <strong>of</strong> Freemasons,<br />
etc. ; London, 1816 . Finch found many dupes,<br />
and made a great deal <strong>of</strong> money . But having<br />
on one occasion been sued by an engraver<br />
named Smith, for money due fr printing his<br />
plates, Finch pleaded an <strong>of</strong>fset <strong>of</strong> money due<br />
by Smith for initiation and instruction in Masonry.<br />
Smith brought the <strong>Grand</strong> Secretary<br />
and other distinguished Masons into court,<br />
who testified that Finch was an impostor .<br />
In consequence <strong>of</strong> this exposure, Finch lost<br />
credit with the community, and, sinking into<br />
obscurity, died sometime after, in abject<br />
poverty .<br />
As it is impossible to read Finch's Treatises<br />
without a knowledge <strong>of</strong> the cipher employed<br />
by him, the following key will be found useful .<br />
We owe it to the researches <strong>of</strong> Bro . H. C. Levander<br />
(Freem . Mag . and Rev ., 1859, p. 490) .<br />
In the first part <strong>of</strong> the book the cipher used is<br />
formed by reversing the alphabet, writing z<br />
for a, y for b, etc . <strong>The</strong> cipher used on the<br />
title-page differs somewhat from this, as will<br />
be seen from the following tables :<br />
FOR THE TITLE-PAGE .<br />
Cipher. a, b, c, d, e, f, g, h, i, j, k,1, m, n, o,<br />
p, q, r, a, t, u v, w, x, y, z .<br />
Key. b, d, f, h, j, l, n, p, r, t, v, x, z, y, w,<br />
u, a, q, o, in, k, i, g, e, c, a .<br />
FOR THE FIRST PART.<br />
Cipher. a, b, c, d, e, f, g, b, i, j, k, 1, m, n,<br />
o, p, q, r, a, t, u, v, w, x, y, z .<br />
Key . z, y, x, w, v u, t, s, r, q, p, o, n, m, 1,<br />
k, j, i, h, g, f, e, d, c, b, a .<br />
In the second part <strong>of</strong> the work, a totally<br />
different system is employed . <strong>The</strong> words may<br />
be deciphered by taking the last letter, then<br />
the first, then the last but one, then the second,<br />
and so on . Two or three words are also<br />
<strong>of</strong>ten run into one ; for example, ereetemhdrdoh,<br />
is he ordered them . <strong>The</strong> nine digits represent<br />
certain words <strong>of</strong> fre quent recurrence, a<br />
repetition <strong>of</strong> the same digit denoting the<br />
plural ; thus, 1 stands for Lodge; 11, for<br />
Lodges ; 3, Fellow-Craft ; 33, Fellow-Crafts,<br />
etc .<br />
Findel, J . G. A <strong>Masonic</strong> writer <strong>of</strong> more<br />
than ordinary note, who was admitted in the<br />
lodge "Eleusis zur Verschwiegenheit," at<br />
Baireuth, in 1856 . He was editor <strong>of</strong> the Bauhiitte,<br />
an interesting journal, at Leipsic, in<br />
1858, and added materially to <strong>Masonic</strong> literature<br />
in founding the Verein Deutscher Freimaurer,<br />
about 1860, and publishing, in 1874,<br />
Geist and Form der Freimaurerei .<br />
His best known and most important work<br />
is his Geschichte der Freimaurerei (or General<br />
History <strong>of</strong> <strong>Freemasonry</strong>) published in 1861,<br />
which has been translated into English,<br />
French, and other languages, and was the<br />
first attempt at a critical history <strong>of</strong> the Craft .<br />
He died in 1905.<br />
Fines. Fines for non-attendance or neglect<br />
<strong>of</strong> duty are not now usually imposed in<br />
I
266 FIRE<br />
<strong>Masonic</strong> bodies, because each member is<br />
bound to the discharge <strong>of</strong> these duties by a<br />
motive more powerful than any that could be<br />
furnished by a pecuniary penalty . <strong>The</strong> imposition<br />
<strong>of</strong> such a penalty would be a tacit acknowledgment<br />
<strong>of</strong> the inadequacy <strong>of</strong> that<br />
motive, and would hence detract from its<br />
solemnity and its binding nature . It cannot,<br />
however, be denied that the records <strong>of</strong> old<br />
Lodges show that it was formerly a common<br />
custom to impose fines for a violation <strong>of</strong> the<br />
rules .<br />
Fire. <strong>The</strong> French, in their Table Lodges,<br />
called the drinking a toast, feu, or fire .<br />
Fire Philosophers . (See <strong>The</strong>osophists .)<br />
Fire, Pillar <strong>of</strong>. (See Pillars <strong>of</strong> Cloud and<br />
Fire.)<br />
Fire, Purification by. (See Purification<br />
.)<br />
Fire-Worship . Of all the ancient religions,<br />
fire-worship was one <strong>of</strong> the earliest, next<br />
to Sabaism ; and even <strong>of</strong> this it seems only to<br />
have been a development, as with the Sabaists<br />
the sun was deemed the Universal Fire.<br />
"Darius," says Quintus Curtius "invoked the<br />
sun as Mithras, the sacred ancj eternal fire ."<br />
It was the faith <strong>of</strong> the ancient Magi and the<br />
old Persians, still retained by their modern<br />
descendants the Parsees . But with them it was<br />
not an idolatry. <strong>The</strong> fire was venerated only<br />
as a visible symbol <strong>of</strong> the Supreme Deity, <strong>of</strong><br />
the creative energy, from whom all things<br />
come, and to whom all things ascend . <strong>The</strong><br />
flame darting upward to meet its divine<br />
original, the mundane fire seeking an ascension<br />
to and an absorption into the celestial<br />
fire, or God himself, constituted what has<br />
been called "the flame-secret" <strong>of</strong> the fireworshipers<br />
. This religion was not only very<br />
ancient, but also very universal . From India<br />
it passed over into Egypt, and thence extended<br />
to the Hebrews and to the Greeks, and has<br />
shown its p ower and prevalence even in modern<br />
thought. On the banks <strong>of</strong> the Nile, the<br />
people did not, indeed, fall down like the old<br />
Persians and worship fire, but they venerated<br />
the fire-secret and its symbolic teaching .<br />
Hence the Pyramids (pyr is Greek for fire),<br />
the representation <strong>of</strong> ascending flame ; and<br />
Jennings Hargrave shrewdly says that what<br />
has been supposed to be a tomb, in the center<br />
<strong>of</strong> the Great Pyramid, was in reality a depository<br />
<strong>of</strong> the sacred, ever-burning fire . Monoliths<br />
were everywhere in antiquity erected to<br />
fire or to the sun, as the type <strong>of</strong> fire . Among<br />
the Hebrews, the sacred idea <strong>of</strong> fire, as something<br />
connected with the Divine Being, was<br />
very prominent . God appeared to Moses in a<br />
flame <strong>of</strong> fire ; he descended on Mount Sinai<br />
in the midst <strong>of</strong> flames ; at the Temple the fire<br />
descended from heaven to consume the burnt<strong>of</strong>fering<br />
. Everywhere in Scripture, fire is a<br />
symbol <strong>of</strong> the holiness <strong>of</strong> God . <strong>The</strong> lights on<br />
the altar are the symbols <strong>of</strong> the Christian God .<br />
<strong>The</strong> purifying power <strong>of</strong> fire is naturally deduce3<br />
from this symbol <strong>of</strong> the holiness <strong>of</strong> the<br />
element . And in the high degrees <strong>of</strong> Masonry,<br />
as in the ancient institutions, there is a purification<br />
by fire, coming down to us insensibly<br />
and unconsciously from the old Magian cultus.<br />
In the Medieval ages there was a sect<br />
<strong>of</strong> "fire-philosophers"-philosophi per<br />
-who were a branch or <strong>of</strong>fshoot <strong>of</strong> Rosicrucianism,<br />
with which <strong>Freemasonry</strong> has so much<br />
in common . <strong>The</strong>se fire-philosophers kept up<br />
the veneration for fire, and cultivated the<br />
"fire-secret," not as an idolatrous belief, but<br />
modified by their hermetic notions . <strong>The</strong> y<br />
were also called "theosophists," and through<br />
them, or in reference to them, we find the<br />
theosophic degrees <strong>of</strong> Masonry, which sprang<br />
up in the eighteenth century . As fire and<br />
light are identical, so the fire, which was to<br />
the Zoroastrians the symbol <strong>of</strong> the Divine<br />
Being, is to the Mason, under the equivalent<br />
idea <strong>of</strong> light the symbol <strong>of</strong> Divine Truth, or<br />
<strong>of</strong> the <strong>Grand</strong> Architect .<br />
Firrao, Joseph . A cardinal priest who, in<br />
1738, published the edict <strong>of</strong> Pope Clement<br />
XII. against <strong>Freemasonry</strong> .<br />
Fish. <strong>The</strong> Greek word for fish is IXwi .<br />
Now these five letters are the initials <strong>of</strong> the<br />
five words In?oovs Xpta°ros Oeov Ttos &ori p,<br />
that is, Jesus Christ the Son <strong>of</strong> God, the Savior .<br />
Hence the early Christians adopted the fish as<br />
a Christian symbol ; and it is to be found on<br />
many <strong>of</strong> their tombs, and was <strong>of</strong>ten worn as an<br />
ornament . Clement <strong>of</strong> Alexandria, in writing<br />
<strong>of</strong> the ornaments that a Christian may constantly<br />
wear, mentions the fish as a proper<br />
device for a ring, as serving to remind the<br />
Christian <strong>of</strong> the origin <strong>of</strong> his spiritual life, the<br />
fish referring to the waters <strong>of</strong> baptism . <strong>The</strong><br />
Vesica Piscis, which is an oval figure, pointed<br />
at both ends, and representing the air bladder<br />
<strong>of</strong> a fish, was adopted, and is still <strong>of</strong>ten used as<br />
the form <strong>of</strong> the seal <strong>of</strong> religious houses and confraternities<br />
. Margoliouth (Vest . <strong>of</strong> Gen . Freem .,<br />
45) says : "In former days, the <strong>Grand</strong> Master<br />
<strong>of</strong> our Order used to wear a silver fish on his<br />
person ; but it is to be regretted that, amongst<br />
the many innovations which have been <strong>of</strong> late<br />
introduced into the society to conciliate the<br />
prejudices <strong>of</strong> some who cannot consistently be<br />
members <strong>of</strong> it, this beautiful emblem has disappeared<br />
."<br />
Five. Among the Pythagoreans five was a<br />
mystical number, because it was formed by<br />
the union <strong>of</strong> the first even number and the<br />
first odd, rejecting unity ; and hence it symbolized<br />
the mixed conditions <strong>of</strong> order and disorder,<br />
happiness and misfortune, life and<br />
death . <strong>The</strong> same union <strong>of</strong> the odd and even,<br />
or male and female, numbers made it the symbol<br />
<strong>of</strong> marriage . Among the Greeks it was a<br />
symbol <strong>of</strong> the world, because, says Diodorus,<br />
it represented ether and the four elements .<br />
It was a sacred round number among the Hebrews<br />
. In Egypt, India, and other Oriental<br />
nations, says Gesenius, the five minor planets<br />
and the five elements and elementary powers<br />
were accounted sacred . It was the pentas <strong>of</strong><br />
the Gnostics and the Hermetic Philosophers ;<br />
it was the symbol <strong>of</strong> their quintessence, the<br />
fifth or highest essence <strong>of</strong> power in a natural<br />
body . In Masonry, five is a sacred number,<br />
inferior only in importance to three and seven .<br />
It is especially significant in the Fellow-Craft's
FIVE-POINTED<br />
FLORIDA 267<br />
Degree, where five are required to hold a<br />
Lodge, and where, in the wording stairs, thefive<br />
steps are referred to the orders <strong>of</strong> architecture<br />
and the human senses. In the Third<br />
Degree, we find the reference to the five points<br />
<strong>of</strong> fellowship and their symbol the fivepointer<br />
star. Geometry, too, which is deemed<br />
synonymous with Masonry, is called the fifth<br />
science ; and, in fact, throughout nearly all the<br />
degrees <strong>of</strong> Masonry, we find abundant allusions<br />
to five as a sacred and mystical number .<br />
Five-Pointed Star . <strong>The</strong> five-pointed star,<br />
which is not to be confounded with the blazing<br />
star, is not found among the old symbols <strong>of</strong><br />
Masonry ; indeed, some writers have denied<br />
that it is a <strong>Masonic</strong> emblem at all . It is undoubtedly<br />
<strong>of</strong> recent origin, and was probably<br />
introduced by Jeremy Cross, who placed it<br />
among the plates in the emblems <strong>of</strong> the Third<br />
Degree prefixed to his Hieroglyphic Chart . It is<br />
not mentioned in the ritual or the lecture <strong>of</strong><br />
the Third Degree, but the Masons <strong>of</strong> this country<br />
have, by tacit consent, referred to it as a<br />
symbol <strong>of</strong> the Five Points <strong>of</strong> Fellowship. <strong>The</strong><br />
outlines <strong>of</strong> the five-pointed star are the same<br />
as those <strong>of</strong> the pentalpha <strong>of</strong> Pythagoras, which<br />
was the symbol <strong>of</strong> health. M . Jomard, in his<br />
Description de l'Egypte (tom . viii ., p . 423),<br />
says that the star engraved on the Egyptian<br />
monuments, where it is a very common hieroglyphic,<br />
has constantly five points, never<br />
more nor less .<br />
Five Points <strong>of</strong> Fellowship. (See Points<br />
<strong>of</strong> Fellowship, Five .)<br />
Five Senses . <strong>The</strong> five senses <strong>of</strong> Hearing,<br />
Seeing, Feeling, Tasting, and Smelling are introduced<br />
into the lecture <strong>of</strong> the Fellow-Craft<br />
as a part <strong>of</strong> the instructions <strong>of</strong> that Degree .<br />
See each word in its appropriate place . In the<br />
earlier lectures <strong>of</strong> the eighteenth century, the<br />
five senses were explained in the First Degree<br />
as referring to the five who make a Lodge .<br />
<strong>The</strong>ir subsequent reference to the winding<br />
stairs, and their introduction into the second<br />
degree, were modern improvements . As these<br />
senses are the avenues by which the mind receives<br />
its perceptions <strong>of</strong> things exterior to it,<br />
and thus becomes the storehouse <strong>of</strong> ideas, they<br />
are most appropriately referred to that degree<br />
<strong>of</strong> Masonry whose pr<strong>of</strong>essed object is the pursuit<br />
and acquisition <strong>of</strong> knowledge.<br />
Fixed Lights . In the old lectures <strong>of</strong> the<br />
last century, the fixed lights were the three<br />
windows always supposed to exist in the East,<br />
South, and West . <strong>The</strong>ir uses were, according<br />
to the ritual, "to light the men to, at, and from<br />
their work ." In the modern lectures the~<br />
have been omitted, and their place as symbols<br />
supplied by the lesser lights .<br />
Flaming Sword . A sword whose blade is<br />
<strong>of</strong> a spiral or twisted form is called by the<br />
heralds a flaming sword, from its resemblance<br />
to the ascending curvature <strong>of</strong> a flame <strong>of</strong> fire .<br />
Until very recently, this was the form <strong>of</strong> the<br />
Tiler's sword . Carelessness or ignorance has<br />
now in many Lodges substituted for it a common<br />
sword <strong>of</strong> any form . <strong>The</strong> flaming sword<br />
<strong>of</strong> the Tiler refers to the flaming sword which<br />
guarded the entrance to Paradise, as described<br />
in Genesis (iii ., 24) : "So he drove out the man ;<br />
and he placed at the east <strong>of</strong> the garden <strong>of</strong><br />
Eden cherubims and a flaming sword<br />
which turned every way, to keep the<br />
way <strong>of</strong> the tree <strong>of</strong> life" ; or, as Raphall<br />
has translated it, "the flaming sword<br />
which revolveth, to guard the way to<br />
the tree <strong>of</strong> life ." In former times,<br />
when symbols and ceremonies were<br />
more respected than they are now ;<br />
when collars were worn, and not ribbons<br />
in the buttonhole - and when<br />
the standing column <strong>of</strong> : the Senior<br />
Warden, and the recumbent one <strong>of</strong> p,<br />
the Junior during labor, to be reversed<br />
during refreshment, were<br />
deemed necessary for the complete<br />
furniture <strong>of</strong> the Lodge, the cavalry sword was<br />
unknown as a <strong>Masonic</strong> implement, and the<br />
Tiler always bore a flaming sword. It were<br />
better if we could get back to the old customs .<br />
Floats. Pieces <strong>of</strong> timber, made fast together<br />
with rafters, for conveying burdens<br />
down a river with the stream . <strong>The</strong> use <strong>of</strong><br />
these floats in the building <strong>of</strong> the Temple is<br />
thus described in the letter <strong>of</strong> King Hiram to<br />
Solomon : "And we will cut wood out <strong>of</strong> Lebanon,<br />
as much as thou shalt need ; and we will<br />
bring it to thee in flotes by sea to Joppa ;<br />
and thou shalt carry it up to Jerusalem ."<br />
(2 Chron . ii ., 16 .)<br />
Floor . <strong>The</strong> floor <strong>of</strong> a properly constructed<br />
Lodge room should be covered with alternate<br />
squares <strong>of</strong> black and white, to represent the<br />
Mosaic pavement which was the ground floor<br />
<strong>of</strong> King Solomon's Temple .<br />
Floor-Cloth. A framework <strong>of</strong> board or<br />
canvas, on which the emblems <strong>of</strong> any particular<br />
degree are inscribed, for the assistance<br />
<strong>of</strong> the Master in giving a lecture . It is so<br />
called because formerly it was the custom to<br />
inscribe these designs on the floor <strong>of</strong> the<br />
Lodge room in chalk, which were wiped out<br />
when the Lodge was closed . It is the same as<br />
the "Carpet," or "Tracing Board ."<br />
Flooring. <strong>The</strong> same as floor-cloth, which<br />
see.<br />
Florian, Squin de. <strong>The</strong> first accuser <strong>of</strong><br />
<strong>Grand</strong> Master Jacques de Molay and the<br />
Knights Templar . He was subsequently assassinated<br />
.<br />
Florida. <strong>Freemasonry</strong> was first introduced<br />
into Florida, in 1806, by the organization,<br />
in the city <strong>of</strong> St. Augustine, <strong>of</strong> St . Fernando<br />
Lodge by the <strong>Grand</strong> Lodge <strong>of</strong> Georgia . In<br />
the year 1811, it was suppressed by a mandate<br />
<strong>of</strong> the Spanish government . In 1820, the<br />
<strong>Grand</strong> Lodge <strong>of</strong> South Carolina granted a<br />
Charter to Floridian Virtue Lodge, No . 28,<br />
but, in consequence <strong>of</strong> the hostility <strong>of</strong> the political<br />
and religious authorities, it did not long<br />
exist . In 1824, the <strong>Grand</strong> Lodge <strong>of</strong> South Carslina<br />
granted another Charter for Esperanza<br />
Lodge at St . Augustine, which body, however,<br />
became extinct after a year by the removal <strong>of</strong><br />
moat <strong>of</strong> its members to Havana . In 1826, the<br />
<strong>Grand</strong> Lodges <strong>of</strong> Tennessee and Georgiaa<br />
granted warrants for the establishment rep<br />
spectively <strong>of</strong> Jackson Lodge at Tallahassee,
268 FLUDD<br />
MIKES<br />
Washington Lodge at Quincy, and Harmony<br />
Lodge at Mariana . On the 5th <strong>of</strong> July, 1830,<br />
delegates from these three Lodges met at Tallahassee,<br />
and organized the <strong>Grand</strong> Lodge <strong>of</strong><br />
Florida, which has 166 subordinate Lodges<br />
under its rule .<br />
Fludd, Robert . Robert Fludd, or, as he<br />
called himself in his Latin writings, Robertus<br />
de Fluctibus, was in the seventeenth century a<br />
prominent member <strong>of</strong> the Rosicrucian Fraternity<br />
. He was born in England in 1574, and<br />
having taken the degrees <strong>of</strong> Bachelor and Master<br />
<strong>of</strong> Arts at St . John's College, Oxford, he<br />
commenced the study <strong>of</strong> physic, and in due<br />
time took the degree <strong>of</strong> Doctor <strong>of</strong> Medicine .<br />
He died in 1637. In 1616, he commenced the<br />
publication <strong>of</strong> his works and became a voluminous<br />
writer, whose subject and style were<br />
equally dark and mysterious . <strong>The</strong> most important<br />
<strong>of</strong> his publications are : Apologia Compendaria,<br />
Fraternitatem de Rosea Cruce, suspicionis<br />
et infamice maculis aspersum abluens,<br />
(Leyden, 1616), i . e ., A Brief Apology, clearing<br />
the Fraternity <strong>of</strong> the Rosy Cross from the<br />
stigma <strong>of</strong> suspicion and infamy with which<br />
they have been aspersed ; and Tractatus Apologeticus<br />
integritatem Societatis de Rosea truce<br />
defendens contra Libanium et alios (Leyden,<br />
1617), or, An Apologetic Tract defending the<br />
purity <strong>of</strong> the Society <strong>of</strong> the Rosy Cross from the<br />
attacks <strong>of</strong> Libanius and others . And last, and<br />
wildest <strong>of</strong> all, was his extravagant work on<br />
magic, the kabbala, alchemy, and Rosicrucianism,<br />
entitled Summum bonum, quod est<br />
verism magice, cabaa?l, alchymice, fratrum<br />
Rosae Crucis verorum very subjectum . Rosicrucianism<br />
was perhaps indebted more to<br />
Fludd than to any other person for its introduction<br />
from Germany into England, and it<br />
may have had its influence in molding the<br />
form <strong>of</strong> Speculative <strong>Freemasonry</strong> ; but we are<br />
not prepared to go as far as a distinguished<br />
writer in the London Freemasons' Magazine<br />
(April, 1858, p . 677), who says that "Fludd<br />
must be considered as the immediate father <strong>of</strong><br />
<strong>Freemasonry</strong> as Andrea was its remote father ."<br />
Nicolai more rationally remarks that Fludd,<br />
like Andrea, exerted a considerable and beneficial<br />
influence on the manners <strong>of</strong> his age . His<br />
explanation <strong>of</strong> the Rose Croix is worth quoting.<br />
He says that it symbolically signifies<br />
the cross dyed with the blood <strong>of</strong> the Savior ;<br />
a Christian idea which was in advance <strong>of</strong> the<br />
original Rosicrucians .<br />
Folkes, Martin . From his acquaintance<br />
with Sir Christopher Wren, and his intimacy<br />
with Dr. Desaguliers, Martin Folkes was induced<br />
to take an active part in the reorganization<br />
<strong>of</strong> <strong>Freemasonry</strong> in the beginning <strong>of</strong> the<br />
last century, and his literary attainments and<br />
prominent position in the scientific world enabled<br />
him to exercise a favorable influence on<br />
the character <strong>of</strong> the Institution . He was descended<br />
from a good family, being the eldest<br />
son <strong>of</strong> Martin Folkes, Esq ., Counsellor at<br />
Law, and Dorothy, the daughter <strong>of</strong> the Sir<br />
William Howell, Knt., <strong>of</strong> the county <strong>of</strong> Norfolk.<br />
He was born in Queen Street, Leicester<br />
Inn Fields, Westminster, October 29, 1690 . In<br />
1707 he was entered at Clare Hall, Cambridge,<br />
and in 1713 elected a Fellow <strong>of</strong> the Royal Society,<br />
<strong>of</strong> which, in 1723, he was appointed Vice-<br />
President. In 1727, on the death <strong>of</strong> Sir Isaac<br />
Newton= he became a candidate for the Presidency,<br />
m which he was defeated by Sir Hans<br />
Sloane, who, however, renewed his appointment<br />
as Vice-President, and in 1741, on the<br />
resignation <strong>of</strong> Sloane as President, he was<br />
elected his successor . In 1742 he was<br />
elected a member <strong>of</strong> the Royal Academy <strong>of</strong><br />
Sciences <strong>of</strong> Paris, and in 1746 received the<br />
degree <strong>of</strong> Doctor <strong>of</strong> Laws from the Universities<br />
<strong>of</strong> Oxford and Cambridge .<br />
In 1750, he was elected President <strong>of</strong> the Society<br />
<strong>of</strong> Antiquaries. To this and to the Royal<br />
Society he contributed many essa s, and published<br />
a work entitled, A Table <strong>of</strong>yEnglish Silver<br />
Coins, which is still much esteemed as a<br />
numismatic authority . On September 26,<br />
1751, he was struck with paralysis, from which<br />
be never completely recovered . On November<br />
30, 1753, he resigned the Presidency <strong>of</strong> the<br />
Royal Society, but retained that <strong>of</strong> the Society<br />
<strong>of</strong> Antiquaries until his death. In 1733, he<br />
visited Italy, and remained there until 1735,<br />
during which time he appears to have ingratiated<br />
himself with the Masons <strong>of</strong> that country,<br />
for in 1742 they struck a medal in his honor, a<br />
copy <strong>of</strong> which is to be found in Thory's History<br />
<strong>of</strong> the Foundation <strong>of</strong> the <strong>Grand</strong> Orient <strong>of</strong><br />
France. On one side is a pyramid, a sphinx,<br />
some <strong>Masonic</strong> ciphers and the two pillars,<br />
and on the obverse a li(ceness <strong>of</strong> Folkes .<br />
Of the <strong>Masonic</strong> life <strong>of</strong> Folkes we have but<br />
few records . In 1725, he was appointed Deputy<br />
<strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
and is recorded as having paid great attention<br />
to the duties <strong>of</strong> his <strong>of</strong>fice . Anderson<br />
says that he presided over the <strong>Grand</strong> Lodge in<br />
May <strong>of</strong> that year, and " Rrompted a most<br />
agreeable communication . (Constitutions,<br />
1738, p . 119 .) But he held no <strong>of</strong>fice afterward ;<br />
yet he is spoken <strong>of</strong> as having taken great interest<br />
in the Institution . Of his literary contributions<br />
to Masonry nothing remains .<br />
<strong>The</strong> Pocket Companion cites an address by<br />
him, in 1725, before the <strong>Grand</strong> Lodge, probably<br />
at that very communication to which<br />
Anderson has alluded, but it is unfortunately<br />
no longer extant . He died June 28, 1754, and<br />
was buried in the Chancel <strong>of</strong> Hillington<br />
Church near Lynn, Norfolk. He left a wife<br />
and two daughters, an only son having died<br />
before him .<br />
Nichols, who knew him personally, says<br />
(Lit . Anecd ., ii ., 591) <strong>of</strong> him : "His knowledge<br />
was very extensive, his judgment exact and<br />
accurate, and the precision <strong>of</strong> his ideas appe~ared<br />
from the perspicuity and conciseness <strong>of</strong><br />
his expression in his discourses and writings on<br />
abstruse and difficult topics. . . . He had<br />
turned his thoughts to the study <strong>of</strong> antiquity<br />
and the polite arts with a philosophical spirit<br />
which he had contracted by the cultivation <strong>of</strong><br />
the mathematical sciences from his earliest<br />
youth ." His valuable library <strong>of</strong> more than<br />
five thousand volumes was sold for £3,090 at<br />
auction after his decease .
FOOL<br />
FORM 269<br />
Fool . A fool, as one not in possession <strong>of</strong><br />
sound reason, a natural or idiot, is intellectually<br />
unfit for initiation into the mysteries <strong>of</strong><br />
<strong>Freemasonry</strong>, because he is incapable <strong>of</strong><br />
comprehending. the principles <strong>of</strong> the Institution,<br />
and is without any moral responsibility<br />
for a violation or neglect <strong>of</strong> its duties .<br />
Footstone. <strong>The</strong> corner-stone . "To level<br />
the footstone" : to lay the corner-stone. Thus,<br />
Oliver="Solomon was enabled to level the<br />
footstone <strong>of</strong> the Temple in the fourth year <strong>of</strong><br />
his reign "<br />
Foot to Foot . <strong>The</strong> old lectures <strong>of</strong> the last<br />
century descanted on the symbolism <strong>of</strong> foot<br />
to foot as teaching us "that indolence should<br />
not permit the foot to halt or wrath to turn<br />
our steps out <strong>of</strong> the way ; but forgetting injuries<br />
and selfish feelings, and remembering<br />
that man was born for the aid <strong>of</strong> his fellowcreatures,<br />
not for his own enjoyments only,<br />
but to do that which is good, we should be<br />
swift to extend our mercy and benevolence to<br />
all, but more partic ularly to a brother Mason ."<br />
<strong>The</strong> present lecture on the same subject gives<br />
the same lesson more briefly and more emphatically,<br />
when it says, "we should never<br />
halt nor grow weary in the service <strong>of</strong> a brother<br />
Mason."<br />
Fords <strong>of</strong> the Jordan . <strong>The</strong> slaughter <strong>of</strong><br />
the Ephraimites at the passages or fords <strong>of</strong> the<br />
river Jordan which is described in the twelfth<br />
chapter <strong>of</strong> to Book <strong>of</strong> Judges, is referred to in<br />
the ritual <strong>of</strong> the Fellow-Craft's Degree . Morris,<br />
in his <strong>Freemasonry</strong> in the Holy Land (p . 316),<br />
says : "<strong>The</strong> exact locality <strong>of</strong> these fords (or<br />
`passages,' as the Bible terms them), cannot<br />
now be designated, but most likely they were<br />
those nearly due east <strong>of</strong> Seikoot and opposite<br />
Mizpah . At these fords in summer time the<br />
water is not more than tree or four feet deep,<br />
the bottom being composed <strong>of</strong> a hard limestone<br />
rock. If, as some think, the fords, thirty<br />
miles higher up, are those referred to, the same<br />
description will ap ly . At either place, the<br />
Jordan is about ei ty feet wide, its banks en-<br />
by a d ense growth <strong>of</strong> cumbered tamarisks,<br />
cane, willows, thorn-bushes, and other low<br />
vegetation <strong>of</strong> the shrubby and thorny sorts,<br />
which make it difficult even to approach the<br />
margin <strong>of</strong> the stream . <strong>The</strong> Arabs cross the<br />
river at the present day, at stages <strong>of</strong> low<br />
water, at a number <strong>of</strong> fords, from the one near<br />
the point where the Jordan leaves the Sea <strong>of</strong><br />
Galilee down to the Pilgrims' Ford, six miles<br />
above the Dead Sea ."<br />
Foreign Country . <strong>The</strong> lecture <strong>of</strong> the<br />
Third Degree begins by declaring that the<br />
recipient was induced to seek that sublime<br />
degree "that he might perfect himself in<br />
Masonry, so as to travel into foreign countries,<br />
and work and receive wages as a Master<br />
Mason."<br />
Thousand have <strong>of</strong>ten heard this ritualistic<br />
expression at the opening and closing <strong>of</strong> a<br />
Master's Lodge without dreaming for a moment<br />
<strong>of</strong> its hidden and spiritual meaning, or,<br />
if they think <strong>of</strong> any meaning at all, they content<br />
themselves by interpreting it as refrring<br />
to the actual travels <strong>of</strong> the Masons, after the<br />
completion <strong>of</strong> the Temple, into the surrounding<br />
countries in search <strong>of</strong> employment, whose<br />
wages were to be the gold and silver which<br />
they could earn by the exercise <strong>of</strong> their skill in<br />
the operative art .<br />
But the true symbolic meaning <strong>of</strong> the foreign<br />
country into which the Master Mason<br />
travels in search <strong>of</strong> wages is far different .<br />
<strong>The</strong> symbolism <strong>of</strong> this life terminates with<br />
the Master's Degree . <strong>The</strong> completion <strong>of</strong> that<br />
degree is the lesson <strong>of</strong> death and the resurrection<br />
to a future life, where the TRUE WORD,<br />
or Divine Truth, not given in this, is to be received<br />
as the reward <strong>of</strong> a life worthily spent in<br />
its search . Heaven, the future life, the higher<br />
state <strong>of</strong> existence after death, is the foreign<br />
country in which the Master Mason is to enter,<br />
and there he is to receive his wages in the reception<br />
<strong>of</strong> that TRUTH which can be imparted<br />
only in that better land .<br />
Foresters' Degrees . This title has been<br />
given to certain secret associations which derive<br />
their symbols and ceremonies from trades<br />
practised in forests, such as the Carbonari, or<br />
Charcoal-burners ; the Fendeurs, or Woodcutters<br />
; the Sawyers, etc . <strong>The</strong>y are all imitative<br />
<strong>of</strong> <strong>Freemasonry</strong> .<br />
Forest <strong>of</strong> Lebanon . (See Lebanon.)<br />
Forfeiture <strong>of</strong> Charter . A Lodge may forfeit<br />
its charter for misconduct, and when forfeited<br />
the warrant or charter is revoked by the<br />
<strong>Grand</strong> Lodge.<br />
Form . In Masonry, an <strong>of</strong>ficial act is said<br />
to be done, according to the rank <strong>of</strong> the person<br />
who does it, either in ample form, in due<br />
form, or simply in form . Thus, when the<br />
<strong>Grand</strong> Lodge is opened by the <strong>Grand</strong> Master<br />
in person, it is said to be opened in ample form;<br />
when by the Deputy <strong>Grand</strong> Master, it is said<br />
to be in due form/ when by any other qualified<br />
<strong>of</strong>ficer, it is said to be inform. <strong>The</strong> legality<br />
<strong>of</strong> the act is the same whether it be done in<br />
form or in ample form ; and the epithet refers<br />
only to the dignity <strong>of</strong> the <strong>of</strong>ficer by whom the<br />
act is performed.<br />
Form <strong>of</strong> the Lodge . <strong>The</strong> terms "Ample"<br />
and "Due" Form appear to have been introduced<br />
by Anderson m the 1738 ed . <strong>of</strong> the Constitutions<br />
(p . 110) . <strong>The</strong> form <strong>of</strong> a Mason's<br />
Lodge is said to be an oblong square, having<br />
its greatest length from east to west and its<br />
greatest breadth from north to sout . This<br />
oblong form <strong>of</strong> the Lodge has, I think, a symbolic<br />
allusion that has not been adverted to by<br />
any other writer .<br />
If, on a map <strong>of</strong> the world, we draw lines<br />
which shall circumscribe just that portion<br />
which was known and inhabited at the time<br />
<strong>of</strong> the building <strong>of</strong> Solomon's Temple, these<br />
lines, running a short distance north and<br />
south <strong>of</strong> the Mediterranean Sea, and extending<br />
from Spain to Asia Minor will form an<br />
oblong square, whose greatest length will be<br />
from east to west, and whose greatest breadth<br />
will be from north to south, as is shown in<br />
the annexed diagram .<br />
<strong>The</strong>re is a peculiar fitness in this theory,<br />
which is really only making the Masome<br />
Lodge a symbol <strong>of</strong> the world . It must be
270 FORMULA<br />
FORTY<br />
remembered that, at the era <strong>of</strong> the Temple,<br />
the earth was supposed to have the form <strong>of</strong> a<br />
parallelogram, or "oblong square ." Such a<br />
figure inscribed upon a map <strong>of</strong> the world, and<br />
including only that part <strong>of</strong> it which was<br />
known in the days <strong>of</strong> Solomon, would present<br />
just such a square, embracing the Mediterranean<br />
Sea and the countries lying immediatel<br />
on its northern, southern, and eastern<br />
borers. Beyond, far in the north, would be<br />
Cimmerian deserts as a place <strong>of</strong> darkness,<br />
while the pillars <strong>of</strong> Hercules in the west, on<br />
each side <strong>of</strong> the Straits <strong>of</strong> Gades-now Gibraltar-might<br />
appropriately be referred to the<br />
two pillars that stood at the porch <strong>of</strong> the<br />
Temple. Thus the world itself would be the<br />
true Mason's Lodge, in which he was to live<br />
and labor . Again : the solid contents <strong>of</strong> the<br />
earth below, "from the surface to the centre,"<br />
and the pr<strong>of</strong>ound expanse above, "from the<br />
earth to the highest heavens," would give to<br />
this parallelogram the outlines <strong>of</strong> a double<br />
cube, and meet thereby that definition which<br />
says that "the form <strong>of</strong> the Lodge ought to be<br />
a double cube, as an expressive emblem <strong>of</strong><br />
the powers <strong>of</strong> light and darkness in the creation<br />
."<br />
Formula. A prescribed mode or form <strong>of</strong><br />
doing or saying anything . <strong>The</strong> word is derived<br />
from the technical language <strong>of</strong> the<br />
Roman law, where, after the old legal actions<br />
had been abolished, suits were practised according<br />
to certain prescribed forms called<br />
formulae .<br />
Formulas in <strong>Freemasonry</strong> are very frequent .<br />
<strong>The</strong>y are either oral or monitorial . Oral formulas<br />
are those that are employed in various<br />
parts <strong>of</strong> the ritual, such as the opening and<br />
closing <strong>of</strong> a Lodge, the investiture <strong>of</strong> a candidate,<br />
etc . From the fact <strong>of</strong> their oral transmission<br />
they are frequently corrupted or altered,<br />
which is one <strong>of</strong> the most prolific sources<br />
<strong>of</strong> non-conformity so <strong>of</strong>ten complained <strong>of</strong> by<br />
<strong>Masonic</strong> teachers . Monitorial formulas are<br />
those that are committed to writing, and are<br />
to be found in the various monitors and<br />
manuals . <strong>The</strong>y are such as relate to public<br />
installations, to laym g foundation-stones, to<br />
dedications <strong>of</strong> halls, to funerals, etc. <strong>The</strong>ir<br />
monitorial character ought to preserve them<br />
from change ; but uniformity is not even here<br />
always attained, owing to the whims <strong>of</strong> the<br />
compilers <strong>of</strong> manuals or <strong>of</strong> monitors, who<br />
have <strong>of</strong>ten unnecessarily changed the form <strong>of</strong><br />
words from the original standard .<br />
Fort Hiram . An earthwork erected on<br />
October 3, 1814, at Fox Point, Rhode Island,<br />
by the <strong>Grand</strong> Lodge, with the members <strong>of</strong> the<br />
subordinate Lodges, about two hundred and<br />
thirty in number. <strong>The</strong> object was to build a<br />
fortification for the defense <strong>of</strong> the harbor <strong>of</strong><br />
Providence, and the G. Lodge, <strong>of</strong> which<br />
Thomas Smith Webb was <strong>Grand</strong> Master,<br />
through its Deputy, Sen . G. Warden, and W .<br />
Bro. Carlisle were authorized to work on the<br />
defenses . <strong>The</strong>y formed a procession, marched<br />
in the early morning to the Point, and by sunset<br />
had completed their labors consisting <strong>of</strong> a<br />
breastwork four hundred and thirty feet in<br />
length, ten wide, and five high . <strong>The</strong>y then<br />
marched and countermarch upon the parapet<br />
from one extremity to the other, when<br />
the G . Master gave the work the appellation<br />
<strong>of</strong> Fort Hiram which was approved and<br />
sanctioned by tie Governor.<br />
Fort <strong>Masonic</strong>. A redoubt <strong>of</strong> the fortifications<br />
on what was known as the Heights<br />
<strong>of</strong> Brooklyn, located between, what is now,<br />
Bond and Nevins Streets, Brooklyn, the<br />
south point <strong>of</strong> the quadrangle resting on<br />
State Street and extending north nearly to<br />
Schermerhorn Street ; built by members <strong>of</strong><br />
the fourteen Lodges located in New York<br />
City, who, agreeable to a resolution <strong>of</strong> the<br />
<strong>Grand</strong> Lodge, <strong>of</strong> which De Witt Clinton was<br />
<strong>Grand</strong> Master, adopted August 22, 1814, assembled<br />
at sunrise on the morning <strong>of</strong> Thursday,<br />
September 1st, and accompanied by the<br />
<strong>of</strong>ficers <strong>of</strong> the <strong>Grand</strong> Lodge, proceeded to<br />
Brooklyn where they were joined by the<br />
members <strong>of</strong> Fortitude and Newton Union<br />
Lodges, marched to the Height and performed<br />
one day's work on the fortifications ; the redoubt<br />
was not completed, however, until September<br />
17th, when another day's labor was<br />
performed . [W. J . A .]<br />
Fortitude . One <strong>of</strong> the four cardinal virtues,<br />
whose excellencies are dilated on in the<br />
First Degree . It not only instructs the<br />
worthy Mason to bear the ills <strong>of</strong> life with becoming<br />
resignation, "taking up arms against a<br />
sea <strong>of</strong> trouble," but, by its intimate connection<br />
with a portion <strong>of</strong> our ceremonies, it<br />
teaches him to let no dangers shake, no pains<br />
dissolve the inviolable fidelity he owes to the<br />
trusts reposed in him . Or, in the words <strong>of</strong><br />
the old Prestonian lecture, it is "a fence or<br />
security against any attack that might be<br />
made upon him by force or otherwise, to extort<br />
from him any <strong>of</strong> our Royal Secrets ."<br />
Spence, in his Polrnnetis (p. 139) when describing<br />
the moral virtues, says <strong>of</strong> Fortitude-<br />
" She may be easily known by her erect air and<br />
military dress, the spear she rests on with one<br />
hand, and the sword which she holds in the<br />
other . She has a globe under her feet ; I suppose<br />
to show that the Romans, by means <strong>of</strong><br />
this virtue, were to subdue the whole world ."<br />
Forty. <strong>The</strong> multiple <strong>of</strong> two perfect numbers-four<br />
and ten. This was deemed a sacred<br />
number, as commemorating many events<br />
<strong>of</strong> religious signification, some <strong>of</strong> which are as<br />
follows : <strong>The</strong> alleged period <strong>of</strong> probation <strong>of</strong><br />
our first parents in Eden ; the continuous del-
FORTY-SEVENTH<br />
FORTY-SEVENTH 271<br />
uge <strong>of</strong> forty days and nights, and the same<br />
number <strong>of</strong> days in which the waters remained<br />
upon the face <strong>of</strong> the earth ; the Lenten season<br />
<strong>of</strong> forty days' fast observed by Christians with<br />
reference to the fast <strong>of</strong> Jepus in the Wilderness,<br />
and by the Hebrews to the earlier desert fast<br />
for a similar period ; <strong>of</strong> the forty years spent in<br />
the Desert by Moses and Elijah and the Israelites,<br />
which succeeded the concealment <strong>of</strong><br />
Moses the same number <strong>of</strong> years in the land <strong>of</strong><br />
Midian . Moses was forty days and nights on<br />
the Mount. <strong>The</strong> days for embalming the dead<br />
were fort <strong>The</strong> forty years <strong>of</strong> the reign <strong>of</strong><br />
Saul, <strong>of</strong> David, and <strong>of</strong> Solomon ; the forty<br />
days <strong>of</strong> grace allotted to Nineveh for repentance<br />
; the forty days' fast before Christmas<br />
in the Greek Church ; as well as its being the<br />
number <strong>of</strong> days <strong>of</strong> mourning in Assyria,<br />
Phenicia, and Egypt, to commemorate the<br />
death and burial <strong>of</strong> their Sun God ; and as well<br />
the period in the festivals <strong>of</strong> the resurrection<br />
<strong>of</strong> Adonis and Osiris; the period <strong>of</strong> forty days<br />
thus being a bond by which the whole world<br />
ancient and modern, Pagan, Jewish, and<br />
Christian, is united in religious sympathy .<br />
Hence, it was determined as the period <strong>of</strong><br />
mourning by the Supreme Council <strong>of</strong> the<br />
A . A. Scottish Rite <strong>of</strong> the Northern Jurisdiction<br />
U . S.<br />
Forty-Seventh Problem . <strong>The</strong> forty-seventh<br />
problem <strong>of</strong> Euclid's first book, which has<br />
been adopted as a symbol in the Master's<br />
Degree, is thus enunciated : "In any rightangled<br />
triangle, the square which is described<br />
upon the side subtending the right<br />
angle is equal to the squares described upon<br />
the sides which contain the right angle ."<br />
Thus, in a triangle whose perpendicular is 3<br />
feet, the square <strong>of</strong> which is 9, and whose base<br />
is 4 feet, the square <strong>of</strong> which is 16, the hypothenuse,<br />
or subtending side, will be 5 feet,<br />
the square <strong>of</strong> which will be 25, which is the<br />
sum <strong>of</strong> 9 and 16 . This interesting problem, on<br />
account <strong>of</strong> its great utility in making calculations<br />
and drawing plans for buildings, is sometimes<br />
called the "Carpenter's <strong>The</strong>orem ."<br />
For the demonstration <strong>of</strong> this problem the<br />
world is indebted to Pythagoras, who, it is<br />
said, was so elated after making the discovery,<br />
that he made an <strong>of</strong>fering <strong>of</strong> a hecatomb, or a<br />
sacrifice <strong>of</strong> a hundred oxen, to the gods . <strong>The</strong><br />
devotion to learning which this religious act<br />
indicated in the mind <strong>of</strong> the ancient philosopher<br />
has induced Masons to adopt the problem<br />
as a memento, instructing them to be<br />
lovers <strong>of</strong> the arts and sciences .<br />
<strong>The</strong> triangle, whose base is 4 parts, whose<br />
perpendicular is 3, and whose hypothenuse is<br />
5, and which would exactly serve for a demonstration<br />
<strong>of</strong> this problem, was, according to<br />
Plutarch, a symbol frequently employed by<br />
the Egyptian priests, and hence it is called by<br />
M . Jomard, in his Exposition du Systeme<br />
Met ' des Anciens Egyptiens, the Egyptian<br />
trianglg e . It was, with the Egyp tians, the<br />
symbol <strong>of</strong> universal nature, the base representing<br />
Osiris, or the male principle ; the perpendicular<br />
Isis, or the female principle ; and<br />
the hypothenuse, Hors, their son, or the<br />
produce <strong>of</strong> the two principles . <strong>The</strong>y added<br />
that 3 was the first perfect odd number, that<br />
4 was the square <strong>of</strong> 2, the first even number,<br />
and that 5 was the result <strong>of</strong> 3 and 2 .<br />
But the Egy~t~ians made a still more important<br />
use <strong>of</strong> this triangle . It was the standard<br />
<strong>of</strong> all their measures <strong>of</strong> extent, and was<br />
applied by them to the building <strong>of</strong> the pyramids.<br />
<strong>The</strong> researches <strong>of</strong> M . Jomard, on the<br />
Egyptian system <strong>of</strong> measures, published in<br />
the magnificent work <strong>of</strong> the French savants on<br />
Egypt, has placed us completely in possession<br />
<strong>of</strong> the uses made by the Egyptians <strong>of</strong> this fortyseventh<br />
problem <strong>of</strong> Euclid, and <strong>of</strong> the triangle<br />
which formed the diagram by which it was<br />
demonstrated .<br />
If we inscribe within a circle a triangle,<br />
whose perpendicular shall be 300 parts, whose<br />
base shall be 400 parts, and whose hypothenuse<br />
shall be 500 parts, which, <strong>of</strong> course, bear<br />
the same proportion to each other as 3, 4, and<br />
5 ; then if we let a perpendicular fall from the<br />
angle <strong>of</strong> the perpendicular and base to the<br />
hypothenuse, and extend it through the hypothenuse<br />
to the circumference <strong>of</strong> the circle,<br />
this chord or line will be equal to 480 parts, and<br />
the two segments <strong>of</strong> the hypothenuse, on each<br />
side <strong>of</strong> it, will be found equal, respectively, to<br />
180 and 320. From the point where this cord<br />
intersects the hypothenuse let another line fall<br />
perpendicularly to the shortest side <strong>of</strong> the triangle,<br />
and this line will be equal to 144 parts,<br />
while the shorter segment, formed by its junction<br />
with the perpendicular side <strong>of</strong> the triangle,<br />
will be equal to 108 parts . Hence, we may derive<br />
the following measures from the diagram :<br />
500, 4801 400, 320, 180, 144, and 108, and all<br />
these without the slightest fraction . Supposing,<br />
then, the 500 to be cubits, we have<br />
the measure <strong>of</strong> the base <strong>of</strong> the great pyramid<br />
<strong>of</strong> Memphis . In the 400 cubits <strong>of</strong> the<br />
base <strong>of</strong> the triangle we have the exact<br />
length <strong>of</strong> the Egyptian stadium . <strong>The</strong> 320<br />
gives us the exact number <strong>of</strong> Egyptian<br />
cubits contained in the Hebrew and Babylonian<br />
stadium . <strong>The</strong> stadium <strong>of</strong> Ptolemy is<br />
represented by the 480 cubits, or length <strong>of</strong><br />
the line falling from the right angle to the<br />
circumference <strong>of</strong> the circle, through the hypothenuse.<br />
<strong>The</strong> number 180, which expresses<br />
the smaller segment <strong>of</strong> the hypothenuse being<br />
doubled, will give 360 cubits, which will be<br />
the stadium <strong>of</strong> Cleomedes . By doubling the<br />
144, the result will be 288 cubits, or the length<br />
<strong>of</strong> the stadium <strong>of</strong> Archimedes ; and by doubling<br />
. the 108, we produce 216 cubits, or the<br />
precise value <strong>of</strong> the lesser Egyptian stadium .<br />
In this manner, we obtain from this triangle<br />
all the measures <strong>of</strong> length that were in use<br />
among the Egyptians ; and since this triangle,<br />
whose sides are equal to 3, 4, and 5, was the<br />
very one that most naturally would be used in<br />
demonstrating the forty-seventh problem <strong>of</strong><br />
Euclid ; and since by these three sides the<br />
Egyptians symbolized Osiris, Isis, and Horus,<br />
or the two producers and the product, the<br />
very principle, expressed in symbolic language,<br />
which constitutes the terms <strong>of</strong> the problem<br />
as enunciated by Pythagoras, that the
272 FORTY-TWO<br />
FOUR<br />
sum <strong>of</strong> the squares <strong>of</strong> the two sides will<br />
produce the square <strong>of</strong> the third, we have<br />
no reason to doubt that the forty-seventh<br />
problem was well known to the Egyptian<br />
priests, and by them communicated to Pythagoras<br />
.<br />
Dr. Lardner, in his edition <strong>of</strong> Euclid, says :<br />
" Whether we consider the forty-seventh proposition<br />
with reference to the peculiar and<br />
beautiful relation established in it, or to its<br />
innumerable uses in every department <strong>of</strong><br />
mathematical science, or to its fertility in the<br />
consequences derivable from it, it must certs,inly<br />
be esteemed the most celebrated and<br />
important in the whole <strong>of</strong> the elements, if not<br />
in the whole range, <strong>of</strong> mathematical science .<br />
It is by the influence <strong>of</strong> this proposition, and<br />
that which establishes the similitude <strong>of</strong> equiangular<br />
triangles (in the sixth book), that<br />
geometry has been brought under the dominion<br />
<strong>of</strong> algebra ; and it is upon the same principles<br />
that the whole science <strong>of</strong> trigonometry is<br />
founded.<br />
"<strong>The</strong> XXXIId and XLVIIth propositions<br />
are said to have been discovered by Pythagoras,<br />
and extraordinary accounts are given <strong>of</strong><br />
his exultation upon his first perception <strong>of</strong><br />
their truth. It is, however supposed by some<br />
that Pythagoras acquired a knowledge <strong>of</strong><br />
them in E5ypt, and was the first to make them<br />
known in Greece ."<br />
Forty-Two. <strong>The</strong> number <strong>of</strong> judges required<br />
to sit by the body <strong>of</strong> the Egyptian dead<br />
pending the examination, and without which<br />
the deceased had no portion in Amenti .<br />
(See Truth.)<br />
Forty-Two-Lettered Name . (See Twelve-<br />
Lettered Name .)<br />
Foul. <strong>The</strong> ballot-box is said to be "foul"<br />
when, in the ballot for the initiation or advancement<br />
<strong>of</strong> a candidate, one or more black<br />
balls are found in it .<br />
Foundation-Stone . This term has been<br />
repeatedly used by. Dr . Oliver, and after him<br />
by some other writers, to designate the chief<br />
or corner-stone <strong>of</strong> the Temple or any other<br />
building. Thus, Oliver says, "the <strong>Masonic</strong><br />
days proper for laying the foundation-stone <strong>of</strong><br />
a Mason's Lodge are from the 15th <strong>of</strong> April to<br />
the 15th <strong>of</strong> May" ; evidently meaning the<br />
corner-stone. <strong>The</strong> usage is an incorrect one .<br />
<strong>The</strong> foundation-stone, more properly the stone<br />
<strong>of</strong> foundations, is very different from the corner-stone<br />
.<br />
Foundation, Stone <strong>of</strong>. (See Stone <strong>of</strong><br />
Foundation.)<br />
Fountain . In some <strong>of</strong> the high degrees<br />
a fountain constitutes a part <strong>of</strong> the furniture<br />
<strong>of</strong> the initiation . In the science <strong>of</strong> symbology,<br />
the fountain, as representing a stream <strong>of</strong><br />
continually flowing water, is a symbol <strong>of</strong> refreshment<br />
to the weary ; and so it might be<br />
applied in the degrees m which it is found, although<br />
there is no explicit interpretation <strong>of</strong> it<br />
in the ritual, where it seems to have been introduced<br />
rather as an exponent <strong>of</strong> the dampness<br />
and darkness <strong>of</strong> the place which was a<br />
refuge for criminals and a spot fit for crime .<br />
Brother Pike refers to the fountain as "tra-<br />
dition, a slender stream flowing from the Past<br />
into the Present, which, even in the thickest<br />
darkness <strong>of</strong> barbarism, keeps alive some memory<br />
<strong>of</strong> the Old Truth in the human heart ."<br />
But this beautiful idea is not found in the symbolism<br />
as interpreted in the old rituals .<br />
Four . Four is the tetrad or quarternary <strong>of</strong><br />
the Pythagoreans, and it is a sacred number in<br />
the high degrees. <strong>The</strong> Pythagoreans called it a<br />
perfect number, and hence it has been adopted<br />
as a sacred number in the Degree <strong>of</strong> Perfect<br />
Master . In many nations <strong>of</strong> antiquity the<br />
name <strong>of</strong> God consists <strong>of</strong> four letters, as the<br />
ADAD, <strong>of</strong> the Syrians, the AMus <strong>of</strong> the Egyptians,<br />
the oEOZ <strong>of</strong> the Greeks, the DEus <strong>of</strong> the<br />
Romans, and preeminently the Tetragrammaton<br />
or four-lettered name <strong>of</strong> the Jews. But<br />
in Symbolic Masonry this number has no<br />
special significance .<br />
Four Crowned Martyrs . <strong>The</strong> legend <strong>of</strong><br />
"<strong>The</strong> Four Crowned Martyrs" should be interesting<br />
to <strong>Masonic</strong> scholars, because it is one<br />
<strong>of</strong> the few instances, perhaps the only one, in<br />
which the church has been willing to do honor<br />
to those old workers in stone, whose services it<br />
readily secured in the Medieval ages, but with<br />
whom, as with their successors the modern<br />
Freemasons, it has always appeared to be in a<br />
greater or less degree <strong>of</strong> antagonism . Besides,<br />
these humble but true-hearted confessors <strong>of</strong> the<br />
faith <strong>of</strong> Christianity were adopted by the<br />
Stonemasons <strong>of</strong> Germany as the patron saints<br />
<strong>of</strong> Operative Masonry, just as the two Saints<br />
John have been since selected as the patrons <strong>of</strong><br />
the Speculative branch <strong>of</strong> the Institution .<br />
<strong>The</strong> late Dr . Christian Ehrmann, <strong>of</strong> Strasburg,<br />
who for thirty years had devoted his attention<br />
to this and to kindred subjects <strong>of</strong> <strong>Masonic</strong><br />
archeology, has supplied us with the<br />
most interesting details <strong>of</strong> the life and death<br />
<strong>of</strong> the Four Crowned Martyrs .<br />
<strong>The</strong> Roman Church has consecrated the<br />
8th <strong>of</strong> November to the commemoration <strong>of</strong><br />
these martyrs, and yearly, on that day <strong>of</strong>fers<br />
up the prayer : "Grant, we beseech thee, 0<br />
Almighty God, that as we have been informed<br />
<strong>of</strong> the constancy <strong>of</strong> the glorious martyrs in the<br />
pr<strong>of</strong>ession <strong>of</strong> Thy faith, so we may experience<br />
their kindness in recommending us to Thy<br />
mercy." <strong>The</strong> Roman Breviary <strong>of</strong> 1474 is more<br />
explicit, and mentions them particularly by<br />
name .<br />
It is, therefore, somewhat remarkable, that,<br />
although thus careful in their commemoration,<br />
the missals <strong>of</strong> the church give us no information<br />
<strong>of</strong> the deeds <strong>of</strong> these holy men . It<br />
is only from the breviaries that we can learn<br />
anything <strong>of</strong> the act on which the commemoration<br />
in the calendar was founded . Of these<br />
breviaries, Ehrmann has given full citations<br />
from two : the Breviary <strong>of</strong> Rome, published in<br />
1474, and the Breviary <strong>of</strong> Spire, published in<br />
1478. <strong>The</strong>se, with some few extracts from<br />
other books on the subject, have been made<br />
accessible to us by George Moss, in his interesting<br />
work entitled, Freimaurerei in ihrer<br />
wahren Bedeutung, or <strong>Freemasonry</strong> in its true<br />
significance.<br />
<strong>The</strong> $reviarium Romanum is much more
FOUR<br />
FOUR 273<br />
complete in its details than the Breviarium<br />
Spirense ; and yet the latter contains a few<br />
incidents that are not related in the former .<br />
Both agree in applying to the Four Crowned<br />
Martyrs the title <strong>of</strong> "quadratarii ." Now<br />
quadratarius, in the Latin <strong>of</strong> the lower age,<br />
signified a Stone-s quarer or a Mason . This<br />
will remind us <strong>of</strong> the passage in the Book <strong>of</strong><br />
Kings, thus translated in the authorized version<br />
: "And Solomon's builders and Hiram's<br />
builders did hew them, and the stone-squarers<br />
." It is evident from the use <strong>of</strong> this word<br />
"quadratarii" in the ecclesiastical legends, as<br />
well as from the incidents <strong>of</strong> the martyrdom<br />
itself, that the four martyrs were not simply<br />
sculptors, but stone-cutters and builders <strong>of</strong><br />
temples : in other words, Operative Masons .<br />
Nor can we deny the probability <strong>of</strong> the supposition,<br />
that they were members <strong>of</strong> one <strong>of</strong><br />
those colleges <strong>of</strong> architects, which afterward<br />
gave birth to the gilds <strong>of</strong> the Middle Ages,<br />
the corporations <strong>of</strong> builders, and through these<br />
to the modern Lodges <strong>of</strong> Freemasons . Supposing<br />
the le gend to be true, or even admitting<br />
that it is only symbolical, we must acknowledge<br />
that there has been good reason why the<br />
Operative Masons should have selected these<br />
martyrs as the patron saints <strong>of</strong> their pr<strong>of</strong>ession<br />
.<br />
And now let us apply ourselves to the<br />
legend . Taking the Roman Breviary as the<br />
groundwork, and only interpolating it at the<br />
proper points with the additional incidents<br />
related in the Breviary <strong>of</strong> Spire, we have the<br />
following result as the story <strong>of</strong> the Four<br />
Crowned Martyrs .<br />
In the last quarter <strong>of</strong> the third century<br />
Diocletian was emperor <strong>of</strong> the Roman Empire<br />
. In his reign commenced that series<br />
<strong>of</strong> persecutions <strong>of</strong> the Christian church which<br />
threatened at one time to annihilate the new<br />
religion, and gave to the period among Christain<br />
writers the name <strong>of</strong> the Era <strong>of</strong> Martyrs .<br />
Thousands <strong>of</strong> Christians, who refused to violate<br />
their consciences by sacrificing to the<br />
heathen gods, became the victims <strong>of</strong> the<br />
bigotry and intolerance, the hatred and the<br />
cruelty, <strong>of</strong> the Pagan priests and the Platonic<br />
philosophers ; and the scourge, the cross, or the<br />
watery grave daily testified to the constancy<br />
and firmness <strong>of</strong> the disciples <strong>of</strong> the prophet <strong>of</strong><br />
Nazareth .<br />
Diocletian had gone to the province <strong>of</strong><br />
Pannonia, that he might b y his own presence<br />
superintend the bringing <strong>of</strong> metals and stones<br />
from the neighboring mines <strong>of</strong> Noricum<br />
wherewith to construct a temple consecrated<br />
to the sun-god, Apollo . Among the six hundred<br />
and twenty-two artisans whom he had<br />
collected together for this purpose were fourby<br />
name Claudius, Castorius, Sym phorianus,<br />
and Nichostratus-said to have been distinguished<br />
for their skill as Stonemasons .<br />
<strong>The</strong>y had abandoned the old heathen faith<br />
and were in secret Christians, doing all their<br />
work as Masons in the name <strong>of</strong> the Lord Jesus<br />
Christ .<br />
<strong>The</strong> Breviary <strong>of</strong> Spires relates here an additional<br />
occurrence, which is not contained in<br />
the Breviary <strong>of</strong> Rome, and which, as giving a<br />
miraculous aspect to the legend, must have<br />
made it doubly acceptable to the pious Christians<br />
<strong>of</strong> the fifteenth century, upon whose<br />
religious credulity one could safely draw without<br />
danger <strong>of</strong> a protest .<br />
It seems that, in company with our four<br />
blessed martyrs, there worked one Simplicius,<br />
who was also a Mason but a heathen . While<br />
he was employed in labor near them, he wondered<br />
to see how much they surpassed in skill<br />
and cunning all the other artisans . <strong>The</strong>y<br />
succeeded in all that they attempted, while<br />
he was unfortunate, and always breaking his<br />
working tools . At last he approached Claudius<br />
and said to him :<br />
"strengthen, I beseech thee, my tools, that<br />
they may no longer break ."<br />
Claudius took them in his hands, and said :<br />
"In the name <strong>of</strong> the Lord Jesus Christ be<br />
these tools henceforth strong and faithful to<br />
their work ."<br />
From this time, Simplicius did his work<br />
well, and succeeded in all that he attempted<br />
to do. Amazed at the chan ge, Simplicius<br />
was continually asking his fellow-workmen<br />
how it was that the tools had been so strengthened<br />
that now they never broke . At length<br />
Claudius replied :<br />
"God, who is our Creator, and the Lord <strong>of</strong><br />
all things has made his creatures strong ."<br />
<strong>The</strong>n gimplicius in quired :<br />
"Was not this done by the God Zeus?"<br />
To this Claudius replied :<br />
"Repent, 0 m y brother, <strong>of</strong> what thou hast<br />
said, for thou hast blasphemed God, our<br />
Creator, whom alone we worship ; that which<br />
our own hands have made we do not recognize<br />
as a God ."<br />
With these and such sentences they converted<br />
Simplicius to the Christian faith, who,<br />
being baptized by Cyrillus, bishop <strong>of</strong> Antioch,<br />
soon afterward suffered martyrdom for his refusal<br />
to sacrifice to the Pagan gods .<br />
But to return from this e pisode to the legend<br />
<strong>of</strong> the Four Martyrs : It happened that one<br />
day Diocletian issued an order, that out <strong>of</strong> a<br />
piece <strong>of</strong> marble should be constructed a noble<br />
statue <strong>of</strong> Apollo sitting in his chariot . And<br />
now all the workmen and the philosophers began<br />
to consult on the subject, and each one<br />
had arrived at a different opinion .<br />
And when at length they had found a huge<br />
block <strong>of</strong> stone, which had been brought from<br />
the Island <strong>of</strong> Tkasos, it proved that the marble<br />
was not fit for the statue which Diocletian<br />
had commanded ; and now began a great war<br />
<strong>of</strong> words between the masters <strong>of</strong> the work and<br />
the philosophers. But one day the whole <strong>of</strong><br />
the artisans, six hundred and twenty-two in<br />
number, with five philosophers, came together,<br />
that they might examine the defects<br />
and the veins <strong>of</strong> the stone, and there arose a<br />
still more wonderful contest between the<br />
workmen and the philosophers .<br />
<strong>The</strong>n began the philosophers to rail against<br />
Claudius, Symphorianus, Nichostratus, and<br />
Simplicius, and said<br />
"Why do ye not hearken to the commands
274 FOUR<br />
FOUR<br />
<strong>of</strong> our devout emperor, Diocletian, and obey<br />
his will."<br />
And Claudius answered and said :<br />
" Because we cannot <strong>of</strong>fend our Creator and<br />
commit a sin, where<strong>of</strong> we should be found<br />
guilty in his sight ."<br />
<strong>The</strong>n said the philosophers :<br />
you are Chris-<br />
"From this it appears that<br />
tians ."<br />
And Claudius replied :<br />
"Truly we are Christians ."<br />
Hereupon the philosophers<br />
chose other<br />
Masons and caused them to make a statue<br />
<strong>of</strong> EsQapius out <strong>of</strong> the stone which had been<br />
rejected, which, after thirty-one days, they<br />
finished and presented to the philosophers .<br />
<strong>The</strong>se then informed the emperor that the<br />
statue <strong>of</strong> Esculapius was finished, when he<br />
ordered it to be brought before him for inspection.<br />
But as soon as he saw it he was<br />
greatly astonished, and said :<br />
"This is a pro<strong>of</strong> <strong>of</strong> the skill <strong>of</strong> these men,<br />
who receive my approval as sculptors ."<br />
It is very apparent that this, like all other<br />
legends <strong>of</strong> the church, is insufficient in its details,<br />
and that it leaves many links in the<br />
chain <strong>of</strong> the narrative to be supplied by the<br />
fancy or the judgment <strong>of</strong> the readers. It is<br />
equally evident from what has already been<br />
said, in connection with what is subsequently<br />
told, that the writer <strong>of</strong> the legend desired to<br />
make the impression that it was through the<br />
influence <strong>of</strong> Claudius and the other Christian<br />
Masons that the rest <strong>of</strong> the workmen were<br />
persuaded that the Thasian stone was defective<br />
and unfit for the use <strong>of</strong> a sculptor ; that<br />
this was done by them because they were unwilling<br />
to engage in the construction <strong>of</strong> the<br />
statue <strong>of</strong> a Pagan god ; that this was the cause<br />
<strong>of</strong> the controversy between the workmen and<br />
the philosophers ; that the latter denied the<br />
defectiveness <strong>of</strong> the stone ; and, lastly, that<br />
they sought to prove its fitness by causing<br />
other Masons, who were not Christians, to<br />
make out <strong>of</strong> it a statue <strong>of</strong> Esculapius . <strong>The</strong>se<br />
explanations are necessary to an understanding<br />
<strong>of</strong> the legend, which proceeds as follows :<br />
As soon as Diocletian had expressed his<br />
admiration <strong>of</strong> the statue <strong>of</strong> Esculapius, the<br />
philosopher said :<br />
" Most mighty Cnsar, know that these men<br />
whom your majesty has praised for their skill<br />
in Masonry, namely, Claudius, Symphorianus,<br />
Nichostratus, and Castorius, are Christians,<br />
and by magic spells or incantations make men<br />
obedient to their will ."<br />
<strong>The</strong>n said Diocletian :<br />
"If they have violated the laws, and if<br />
your accusations be true let them suffer the<br />
punishment <strong>of</strong> sacrilege?<br />
But Diocletian, in consideration <strong>of</strong> their<br />
skill, sent for the Tribune Lampadius, and<br />
said to him :<br />
"If they refuse to <strong>of</strong>fer sacrifice to the sungod<br />
Apollo, then let them be scourged with<br />
scorpions . But if they are willing to do so,<br />
then treat them with kindness ."<br />
For five days sat Lampadius in the same<br />
place, before the temple <strong>of</strong> the sun-god, and<br />
called on them by the proclamation <strong>of</strong> the<br />
herald, and showed them many dreadful<br />
things, and all sorts <strong>of</strong> instruments for the<br />
punishment <strong>of</strong> martyrs, and then he said to<br />
them :<br />
"Hearken to me and avoid the doom <strong>of</strong><br />
martyrs, and be obedient to the mighty<br />
prince, and <strong>of</strong>fer a sacrifice to the sun-god,<br />
for no, longer can I speak, to you in gentle<br />
words ."<br />
But Claudius replied for himself and for<br />
his companions with great boldness :<br />
"This let the Emperor Diocletian know :<br />
that we truly are Christians, and never can<br />
depart from the worship <strong>of</strong> our God ."<br />
<strong>The</strong>reupon the Tribune Lampadius, becoming<br />
enraged, caused them to be stripped<br />
and to be scourged with scorpions, while a<br />
herald, by proclamation, announced that this<br />
was done because they had disobeyed the<br />
commands <strong>of</strong> the emperor . In the same hour<br />
Lampadius, being seized by an evil spirit, died<br />
on his seat <strong>of</strong> judgment .<br />
As soon as the wife and the domestics <strong>of</strong><br />
Lampadius heard <strong>of</strong> his death, they ran with<br />
great outcries to the palace. Diocletian,<br />
when he had learned what had happened,<br />
ordered four leaden c<strong>of</strong>fins to be made, and<br />
that-Claudius and his three companions<br />
being placed therein alive-they should be<br />
thrown into the river Danube. This order<br />
Nicetius, the assistant <strong>of</strong> Lampadius, caused<br />
to be obeyed, and thus the faithful Masons<br />
suffered the penalty and gained the crown <strong>of</strong><br />
martyrdom.<br />
<strong>The</strong>re are some legend books which give<br />
the names <strong>of</strong> the Four Crowned Martyrs as<br />
Severus, Severianus, Carpophorus, and Victorinus,<br />
and others again which speak <strong>of</strong><br />
five confessors who, a few years afterward,<br />
suffered martyrdom for refusing to sacrifice<br />
to the Pagan gods, and whose names being<br />
at the time unknown, Pope Melchiades<br />
caused them to be distinguished in the church<br />
calendar as the Four Crowned Martyrs : an<br />
error, says Jacob de Voragine, which, although<br />
subsequently discovered, was never corrected .<br />
But the true legend <strong>of</strong> the Four Crowned<br />
Martyrs is that which has been given above<br />
from the best authority, the Roman Breviary<br />
<strong>of</strong> 1474.<br />
"On the other side <strong>of</strong> the Esquiline," says<br />
Mrs. Jameson (in her Sacred and Legendary<br />
Art, vol . ii., p . 624), "and on the road leading<br />
from the Coliseum to the Lateran, surmounting<br />
a heap <strong>of</strong> sand and ruins, we come to the<br />
church <strong>of</strong> the ` Quattro Coronati,' the Four<br />
Crowned Brothers. On this spot, some time<br />
in the fourth century, were found the bodies<br />
<strong>of</strong> four men who had suffered decapitation,<br />
whose names being then unknown, they were<br />
merely distinguished as CORONATI, crownedthat<br />
is, with the crown <strong>of</strong> martyrdom ."<br />
<strong>The</strong>re is great obscurity and confusion in<br />
the history <strong>of</strong> these .<br />
<strong>The</strong>ir church, Mrs . Jameson goes on to say,<br />
is held in particular respect by the builders<br />
and stone-cutters <strong>of</strong> Rome . She has found<br />
allusion to these martyr Masons not only in
FOUR<br />
FOUR 275<br />
Roman art, but in the old sculpture and<br />
stained glass <strong>of</strong> Germany . <strong>The</strong>ir e i, _.'es, she<br />
tells us, are easily distinguished by tee fact,<br />
that they stand in a row, bearing palms, with<br />
crowns upon their heads and various <strong>Masonic</strong><br />
implements at their feet-such as the rule,<br />
the square, the mallet, and the chisel .<br />
<strong>The</strong>y suffered death on the 8th <strong>of</strong> November,<br />
287, and hence in the Roman Catholic missal<br />
that day is dedicated to their commemoration .<br />
From their pr<strong>of</strong>ession as Stonemasons and<br />
from the pious firmness with which they refused,<br />
at the cost <strong>of</strong> their lives, to consecrate<br />
their skill in their art to the construction <strong>of</strong><br />
Pagan temples, they have been adopted by<br />
the Stonemasons <strong>of</strong> Germany as the Patron<br />
Saints <strong>of</strong> Operative Masonry . Thus the oldest<br />
regulation <strong>of</strong> the Stonemasons <strong>of</strong> Strasburg,<br />
which has the date <strong>of</strong> the year 1459, commences<br />
with the following invocation : "In<br />
the name <strong>of</strong> the Father, and <strong>of</strong> the Son, and <strong>of</strong><br />
the Holy Ghost, and <strong>of</strong> our gracious Mother<br />
Mary and also <strong>of</strong> her Blessed Servants,<br />
the Pour Crowned Martyrs <strong>of</strong> everlasting<br />
memory."<br />
Such allusions are common in the German<br />
<strong>Masonic</strong> documents <strong>of</strong> the Middle Ages . It<br />
is true, however, that the English Masons<br />
ceased at a later period to refer in their Constitutions<br />
to those martyrs, although they undoubtedly<br />
borrowed many <strong>of</strong> their usages<br />
from Germany. Yet the Regius Manuscript<br />
<strong>of</strong> the Constitutions <strong>of</strong> Masonry, the oldest <strong>of</strong><br />
the English Records, which is supposed to<br />
have been written about the year 1390, under<br />
the title <strong>of</strong> "Ars Quatuor Coronatorum," gives<br />
a rather copious detail <strong>of</strong> the legend, which is<br />
here inserted with only those slight alterations<br />
<strong>of</strong> its antiquated phraseology which are necessary<br />
to render it intelligible to modern readers,<br />
although in doing so the rhyme <strong>of</strong> the original<br />
is somewhat destroyed :<br />
"Pray we now to God Almighty,<br />
And to His Mother, Mary bright,<br />
That we may keep these articles here<br />
And these points well altogether,<br />
As did those holy martyrs four<br />
That in this Craft were <strong>of</strong> great honour .<br />
<strong>The</strong>y were as good Mason as on earth shall go,<br />
Gravers and image makers they were also,<br />
For they were workmen <strong>of</strong> the best,<br />
<strong>The</strong> emperor had them in great liking ;<br />
He willed <strong>of</strong> them an image to make,<br />
That might be worshiped for his sake ;<br />
Such idols he had in his day<br />
To turn the people from Christ's law,<br />
But they were steadfast in Christ's law<br />
And to their Craft, without denial ;<br />
<strong>The</strong>y loved well God and all his lore,<br />
And were in his service evermore.<br />
True men they were, in that day,<br />
And lived well in God's law ;<br />
<strong>The</strong>y thought no idols for to make,<br />
For no good that they might take ;<br />
To believe on that idol for their god,<br />
<strong>The</strong>y would not do so, though he were mad,<br />
For they would not forsake their true faith,<br />
And believe on his false law .<br />
<strong>The</strong> emperor caused to take them at once<br />
And put them in a deep prison .<br />
<strong>The</strong> sorer he punished them in that place,<br />
<strong>The</strong> more joy was to them <strong>of</strong> Christ's grace .<br />
<strong>The</strong>n when he saw no other one,<br />
To death he let them then go .<br />
Who so will <strong>of</strong> their life more know,<br />
By the book he may it show,<br />
In the legends <strong>of</strong> the saints,<br />
<strong>The</strong> names <strong>of</strong> the four crowned ones .<br />
<strong>The</strong>ir feast will be, without denial,<br />
After All Hallows, the eighth day."<br />
(vv. 497-534 .)<br />
<strong>The</strong> devotion <strong>of</strong> these saints, which led to<br />
the introduction <strong>of</strong> their legend into an ancient<br />
Constitution <strong>of</strong> Masonry, shows how<br />
much they were reverenced by the Craft .<br />
In fact., the Four Crowned Martyrs were to<br />
the Stone-cutters <strong>of</strong> Germany and to the<br />
earlier Operative Masons <strong>of</strong> England what<br />
St . John the Baptist and St . John the Evangelist<br />
became to their successors, the Speculative<br />
Freemasons <strong>of</strong> the eighteenth century .<br />
[From them the famous literary Lodge-the<br />
Quatuor Coronati, <strong>of</strong> London, England-has<br />
been so named .]<br />
Fourfold Cord. In the ritual <strong>of</strong> the Past<br />
Master's Degree in America we find the following<br />
expression : "A tw<strong>of</strong>old cord is strong,<br />
a threefold cord is stronger, but a fourfold<br />
cord is not easily broken ." <strong>The</strong> expression is<br />
taken from a Hebrew proverb which is to be<br />
found in the Book <strong>of</strong> Ecclesiastes (iv. 12) :<br />
"And if one prevail against him, two shall<br />
withstand him ; and a threefold cord is not<br />
quickly broken ." <strong>The</strong> form <strong>of</strong> the Hebrew<br />
proverb has been necessarily changed to suit<br />
the symbolism <strong>of</strong> the degree .<br />
Four New Years. According to the Talmud<br />
there were four New Years . <strong>The</strong> first <strong>of</strong> .<br />
Nisan was the new year for kings and festivals ;<br />
the reign <strong>of</strong> a king was calculated from this<br />
date. <strong>The</strong> first <strong>of</strong> Elul was a new year for the<br />
tithing <strong>of</strong> cattle . <strong>The</strong> first <strong>of</strong> Tishri was a<br />
new year for civil years, for years <strong>of</strong> release,<br />
jubilees, and planting . <strong>The</strong> first <strong>of</strong> Shebat<br />
was a new year for the tithing <strong>of</strong> trees .<br />
"Four Old Lodges." Of the four old<br />
Lodges which constituted the <strong>Grand</strong> Lodge <strong>of</strong><br />
England, on St . John the Baptist's day, 1717,<br />
the "Lodge <strong>of</strong> Antiquity," No . 2, London, was<br />
the first . <strong>The</strong> Lodge meets by "Time Immemorial<br />
Constitution," having no warrant,<br />
and, until the "Union," was first on the<br />
roll ; a decision, however, by ballot, lost it its<br />
numerical priority . As Lodges were known<br />
by the house in which they met, Antiquity<br />
Lodge was designated "<strong>The</strong> West India and<br />
American."<br />
"<strong>The</strong> Royal Somerset House and Inverness,"<br />
No . 4, London, is the junior <strong>of</strong> the four<br />
Lodges which constituted the <strong>Grand</strong> Lodge .<br />
At that time it met at the "Rummer and<br />
Grapes" Tavern, Westminster, and subsequently<br />
at the "Horn," which latter gave the<br />
Lodge a name for many years. This Lodge<br />
now represents three united Lodges, the names<br />
<strong>of</strong> two <strong>of</strong> which are to be found in its present<br />
designation .<br />
Of the four "original" Lodges, two only<br />
have been on the roll from 1740 as <strong>of</strong> "Time<br />
Immemorial Constitution ." <strong>The</strong> original<br />
"No. 2" ceased working about 1736 and
276 FOURTEEN<br />
FRANCE<br />
was erased in 1740, and "No . 3" accepted a<br />
"New Constitution" (now No . 12) and is<br />
known as "Fortitude and Cumberland ."<br />
<strong>The</strong> four original Lodges, after the issue <strong>of</strong><br />
the "Regulations" <strong>of</strong> 1723, simply enjoyed the<br />
advantage <strong>of</strong> being ahead <strong>of</strong> all the Warrant<br />
Lodges, the privilege <strong>of</strong> assembling by "Time<br />
Immemorial Constitution," and the honor <strong>of</strong><br />
having established the first <strong>Grand</strong> Lodge in<br />
the universe . (See <strong>Freemasonry</strong>, Early British<br />
.)<br />
Fourteen. It is only necessary to remind<br />
the well-informed Mason <strong>of</strong> the fourteen days<br />
<strong>of</strong> burial mentioned in the legend <strong>of</strong> the Third<br />
Degree. Now, this period <strong>of</strong> fourteen was not<br />
in the opinion <strong>of</strong> <strong>Masonic</strong> symbologists, an<br />
arbitrary selection, but was intended to refer<br />
to or symbolize the fourteen days <strong>of</strong> lunary<br />
darkness, or decreasing light, which intervene<br />
between the full moon and its continued decrease<br />
until the end <strong>of</strong> the lunar month. In<br />
the Egyptian mysteries, the body <strong>of</strong> Osiris<br />
is said to have been cut into fourteen pieces by<br />
Typhon, and thrown into the Nile . Plutarch<br />
speaking <strong>of</strong> this in his treatise On Isis aru<br />
Osiris, thus explains the symbolism <strong>of</strong> the<br />
number fourteen, which comprises the <strong>Masonic</strong><br />
idea : "<strong>The</strong> body <strong>of</strong> Osiris was cut," says<br />
Plutarch, "into fourteen pieces ; that is, into<br />
as many parts as there are days between the<br />
full moon and the new . This circumstance<br />
has reference to the gradual diminution <strong>of</strong> the<br />
lunary light during the fourteen days that<br />
follow the full moon . <strong>The</strong> moon, at the end<br />
<strong>of</strong> fourteen days, enters Taurus, and becomes<br />
united to the sun, from whom she collects fire<br />
upon her disk during the fourteen days which<br />
follow . She is then found every month in<br />
conjunction with him in the superior parts <strong>of</strong><br />
the signs. <strong>The</strong> equinoctial year finishes at<br />
the moment when the sun and moon are found<br />
united with Orion, or the star <strong>of</strong> Orus, a constellation<br />
placed under Taurus, which unites<br />
itself to the Neomenia <strong>of</strong> spring. <strong>The</strong> moon<br />
renews herself in Taurus, and a few days afterward<br />
is seen, in the form <strong>of</strong> a crescent, in the<br />
following sign, that is, Gemini, the home <strong>of</strong><br />
Mercury. <strong>The</strong>n Orion, united to the sun in<br />
the attitude <strong>of</strong> a formidable warrior precipitates<br />
Scorpio, his rival, into the shades <strong>of</strong><br />
night ; for he sets every time Orion appears<br />
above the horizon . <strong>The</strong> day becomes lengthened,<br />
and the germs <strong>of</strong> evil are by degrees<br />
destroyed . It is thus that the poet Nonnus<br />
pictures to us Typhon conquered at the end<br />
<strong>of</strong> winter, when the sun arrives in Taurus, and<br />
when Orion mounts into the heavens with<br />
him! )<br />
France. <strong>The</strong> early history <strong>of</strong> Masonry in<br />
France is, from the want <strong>of</strong> authentic documents,<br />
in a state <strong>of</strong> much uncertainty . Moss,<br />
in his Geschichte der Freimaurerei in Frankreich<br />
(vol. i ., p . 14) says, in reference to the<br />
introduction <strong>of</strong> <strong>Freemasonry</strong> into that kingdom,<br />
that the earliest date <strong>of</strong> any certainty is<br />
1725 . Yet he copies the statement <strong>of</strong> the<br />
Sgeau Rompu--a work published in 1745-<br />
that the earliest recognized date <strong>of</strong> its introduction<br />
is 1718 ; and the Abb6 Robin says that<br />
nothing <strong>of</strong> it is to be found farther back than<br />
1720 .<br />
Lalande, the great astronomer, was the author<br />
<strong>of</strong> the article on <strong>Freemasonry</strong> in the<br />
Encyclopedia Methodique, and his account has<br />
been generally recognized as authentic by<br />
succeeding writers. According to him, Lord<br />
Derwentwater, the Chevalier Maskeleyne,<br />
Mr. Heguetty, and some other Englishmen<br />
(the names being corrupted, <strong>of</strong> course, according<br />
to French usage), founded, in 1725, the<br />
first Lodge in Paris . It was held at the house<br />
<strong>of</strong> an English confectioner named Hure, in the<br />
Rue de Boucheries . In ten years the number<br />
<strong>of</strong> Lodges in Paris had increased to six, and<br />
there were several also in the provincial towns .<br />
As the first Paris Lodge had been opened<br />
by Lord Derwentwater, he was regarded as<br />
the <strong>Grand</strong> Master <strong>of</strong> the French Masons,<br />
without any formal recognition on the part<br />
<strong>of</strong> the brethern, at least until 1736, when the<br />
six Lodges <strong>of</strong> Paris formally elected Lord<br />
Harnouester as Provincial <strong>Grand</strong> Master* ;<br />
in 1738, he was succeeded by the Duke<br />
d'Antin ; and on the death <strong>of</strong> the Duke, in<br />
1743, the Count de Clermont was elected to<br />
supply his place .<br />
Organized <strong>Freemasonry</strong> in France dates<br />
its existence from this latter year . In 1735<br />
the Lodges <strong>of</strong> Paris had petitioned the <strong>Grand</strong><br />
Lodge <strong>of</strong> England for the establishment <strong>of</strong> a<br />
Provincial <strong>Grand</strong> Lodge, which, on political<br />
grounds, had been refused . In 1743, however,<br />
it was granted, and the Provincial<br />
<strong>Grand</strong> Lodge <strong>of</strong> France was constituted under<br />
the name <strong>of</strong> the "<strong>Grand</strong> Loge Anglaise de<br />
France." <strong>The</strong> <strong>Grand</strong> Master, the Count de<br />
Clermont, was, however, an inefficient <strong>of</strong>ficer ;<br />
anarchy and confusion once more invaded the<br />
Fraternity ; the authority <strong>of</strong> the <strong>Grand</strong> Lodge<br />
was prostrated ; and the establishment <strong>of</strong><br />
Mother Lodges in the provinces, with the<br />
original intention <strong>of</strong> superintending the proceedings<br />
<strong>of</strong> the distant provincial Lodges, instead<br />
<strong>of</strong> restoring harmony, as was vainly expected,<br />
widened still more the breach . For,<br />
assuming the rank and exercising the functions<br />
<strong>of</strong> <strong>Grand</strong> Lodges, they ceased all correspondence<br />
with the metropolitan body, and became<br />
in fact its rivals .<br />
Under these circumstances, the <strong>Grand</strong><br />
Lodge declared itself independent <strong>of</strong> England<br />
in 1755, and assumed the title <strong>of</strong> the "<strong>Grand</strong>e<br />
Loge de France." It recognized only the three<br />
degrees <strong>of</strong> Apprentice, Fellow-Craft, and Master<br />
Mason, and was composed <strong>of</strong> the <strong>Grand</strong><br />
Officers to be elected out <strong>of</strong> the body <strong>of</strong> the<br />
Fraternity, and <strong>of</strong> the Masters for life <strong>of</strong> the<br />
Parisian Lodges ; thus formally excluding the<br />
provincial Lodges from any participation in<br />
the government <strong>of</strong> the Craft .<br />
But the proceedings <strong>of</strong> this body were not<br />
less stormy than those <strong>of</strong> its predecessor .<br />
<strong>The</strong> Count de Clermont appointed, in suc-<br />
* Bro . R. F. Gould, in his Concise History <strong>of</strong><br />
<strong>Freemasonry</strong> (p . 355), considers that the name<br />
" Harnouester " is probably a corruption <strong>of</strong> "Derwentwater,"
FRANCE<br />
FRANCE 277<br />
cession, two deputies, both <strong>of</strong> whom had been<br />
displeasing to the Fraternity. <strong>The</strong> last<br />
Lacorne, was a man <strong>of</strong> such low origin an<br />
rude manners, that the <strong>Grand</strong> Lodge refused<br />
to meet him as their presiding <strong>of</strong>ficer . Irritated<br />
at this pointed disrespect, he sought in<br />
the taverns <strong>of</strong> Paris those Masters who had<br />
made a traffic <strong>of</strong> initiations, but who, heret<strong>of</strong>ore,<br />
had submitted to the control, and been<br />
checked by the authority <strong>of</strong>, the <strong>Grand</strong> Lodge .<br />
From among them he selected <strong>of</strong>ficers devoted<br />
to his service, and undertook a complete reorganization<br />
<strong>of</strong> the <strong>Grand</strong> Lodge.<br />
<strong>The</strong> retired members, however, protested<br />
against these illegal proceedings ; and in the<br />
subsequent year, the <strong>Grand</strong> Master consented<br />
to revoke the authority he had bestowed upon<br />
Lacorne, and appointed as his deputy, M .<br />
Chaillou de Jonville. <strong>The</strong> respectable members<br />
now returned to their seats in the <strong>Grand</strong><br />
Lodge ; and in the triennial election which took<br />
place in June, 1765 the <strong>of</strong>ficers who had been<br />
elected during the Deputy <strong>Grand</strong> Mastership<br />
<strong>of</strong> Lacorne were all removed. <strong>The</strong> displaced<br />
<strong>of</strong>ficers protested, and published a defamatory<br />
memoir on the subject, and were in consequence<br />
expelled from Masonry by the <strong>Grand</strong><br />
Lodge. Ill feeling on both sides was thus<br />
engendered, and carried to such a height,<br />
that, at one <strong>of</strong> the communications <strong>of</strong> the<br />
<strong>Grand</strong> Lodge, the expelled brethren, attempting<br />
to force their way in, were resisted with<br />
violence . <strong>The</strong> next day the lieutenant <strong>of</strong><br />
police issued an edict forbidding the future<br />
meetings <strong>of</strong> the <strong>Grand</strong>' Lodge .<br />
<strong>The</strong> expelled party, however, still continued<br />
their meetings. <strong>The</strong> Count de Clermont<br />
died in 1771 ; and the excluded brethren<br />
having invited the Duke <strong>of</strong> Chartres (afterward<br />
Duke <strong>of</strong> Orleans) to the <strong>Grand</strong> Mastership,<br />
he accepted the appointment . <strong>The</strong>y<br />
now <strong>of</strong>fered to unite with the <strong>Grand</strong> Lodge,<br />
on condition that the latter would revoke the<br />
decree <strong>of</strong> expulsion. <strong>The</strong> proposal was accepted,<br />
and the <strong>Grand</strong> Lodge went once more<br />
into operation .<br />
Another union took place, which has since<br />
considerably influenced the character <strong>of</strong><br />
French Masonry . During the troubles <strong>of</strong> the<br />
preceding years, <strong>Masonic</strong> bodies were instituted<br />
in various parts <strong>of</strong> the kingdom,<br />
which pr<strong>of</strong>essed to confer degrees <strong>of</strong> a higher<br />
nature than those belonging to Craft Masonry,<br />
and which have since been known by the name<br />
<strong>of</strong> the High Degrees . <strong>The</strong>se Chapters assumed<br />
a right to organize and control Symbolic<br />
or Blue Lodges, and this assumption has<br />
been a fertile source <strong>of</strong> controversy between<br />
them and the <strong>Grand</strong> Lodge . By the latter<br />
body they had never been recognized, but the<br />
Lodges under their direction had <strong>of</strong>ten been<br />
declared irregular, and their members expelled .<br />
<strong>The</strong>y now, however, demanded a recognition,<br />
and proposed, if their request was complied<br />
with, to bestow the government <strong>of</strong> the "hautes<br />
grades" upon the same person who was at the<br />
head <strong>of</strong> the <strong>Grand</strong> Loge . <strong>The</strong> compromise<br />
was made, the recognition was decreed, and<br />
the Duke <strong>of</strong> Chartres was elected <strong>Grand</strong> Mas-<br />
ter <strong>of</strong> all the Councils, Chapters, and Scotch<br />
Lodges <strong>of</strong> France .<br />
But peace was not yet restored . <strong>The</strong> party<br />
who had been expelled, moved by a spirit <strong>of</strong><br />
revenge for the disgrace formerly inflicted on<br />
them, succeeded in obtaining the appointment<br />
<strong>of</strong> a committee which was empowered to prepare<br />
the new Constitution . All the Lodges <strong>of</strong><br />
Paris and the provinces were requested to appoint<br />
deputies, who were to form a convention<br />
to take the new CQnstitution into consideration<br />
. This convention, or, as they called it,<br />
National Assembly, met at Paris in December<br />
1771 . <strong>The</strong> Duke <strong>of</strong> Luxemburg presided, and<br />
on the twenty-fourth <strong>of</strong> that month the Ancient<br />
<strong>Grand</strong> Lodge <strong>of</strong> France was declared<br />
extinct, and in its place another substituted<br />
with the title <strong>of</strong> <strong>Grand</strong> Orient de France .<br />
Notwithstanding the declaration <strong>of</strong> extinction<br />
by the National Assembly, the <strong>Grand</strong><br />
Lodge continued to meet and to exercise its<br />
functions. Thus the Fraternity <strong>of</strong> France<br />
continued to be harassed, by the bitter contentions<br />
<strong>of</strong> these rival bodies, until the commencement<br />
<strong>of</strong> the revolution compelled both<br />
the <strong>Grand</strong> Orient and the <strong>Grand</strong> Lodge to<br />
suspend their labors .<br />
On the restoration <strong>of</strong> civil order, both bodies<br />
resumed their operations, but the <strong>Grand</strong><br />
Lodge had been weakened by the death <strong>of</strong><br />
many <strong>of</strong> the perpetual Masters, who had<br />
originally been attached to it ; and a better<br />
spirit arising, the <strong>Grand</strong> Lodge was, by a<br />
solemn and mutual declaration, united to the<br />
<strong>Grand</strong> Orient on the 28th <strong>of</strong> June, 1799 .<br />
Dissensions, however, continued to arise<br />
between the <strong>Grand</strong> Orient and the different<br />
Chapters <strong>of</strong> the high degrees . Several <strong>of</strong> those<br />
bodies had at various periods given in their<br />
adhesion to the <strong>Grand</strong> Orient, and again violated<br />
the compact <strong>of</strong> peace . Finally, the<br />
<strong>Grand</strong> Orient, perceiving that the pretensions<br />
<strong>of</strong> the Scottish Rite Masons would be a perpetual<br />
source <strong>of</strong> disorder, decreed on the 16th<br />
<strong>of</strong> September, 1805, that the Supreme Council<br />
<strong>of</strong> the Thirty-third Degree should thenceforth<br />
become an independent body, with the<br />
power to confer warrants <strong>of</strong> constitution for all<br />
the degrees superior to the Eighteenth, or Rose<br />
Croix ; while the Chapters <strong>of</strong> that and the inferior<br />
degrees were placed under the exclusive<br />
control <strong>of</strong> the <strong>Grand</strong> Orient .<br />
But the concordat was not faithfully observed<br />
by either party, and dissensions<br />
continued to exist with intermittent and<br />
unsuccessful attempts at reconciliation, which<br />
was, however, at last effected in some sort in<br />
1841 . <strong>The</strong> <strong>Masonic</strong> obedience <strong>of</strong> France is<br />
now divided between the two bodies, and the<br />
<strong>Grand</strong> Orient and the Supreme Council now<br />
both exist as independent powers in French<br />
Masonry. <strong>The</strong> constant tendency <strong>of</strong> the former<br />
to interfere in the administration <strong>of</strong> other<br />
countries would furnish an unpleasant history<br />
for the succeeding thirty years, at last terminated<br />
by the refusal <strong>of</strong> all the <strong>Grand</strong> Lodges<br />
in the United States, and some in Europe, to<br />
hold further <strong>Masonic</strong> communication with it ;<br />
a breach which every good Mason must desire
278 FRANCIS<br />
FRANKLIN<br />
to see eventually healed. One <strong>of</strong> the most<br />
extraordinary acts <strong>of</strong> the <strong>Grand</strong> Orient <strong>of</strong><br />
France has been the abolition in 1871 <strong>of</strong> the<br />
<strong>of</strong>fice <strong>of</strong> <strong>Grand</strong> Master, the duties being performed<br />
by the President <strong>of</strong> the Council <strong>of</strong> the<br />
Order.<br />
Discussion and an attempted avoidance <strong>of</strong> a<br />
threatening <strong>Masonic</strong> calamity by a large number<br />
<strong>of</strong> the Fraternity <strong>of</strong> France did not avail to<br />
prevent the General Assembl <strong>of</strong> the <strong>Grand</strong><br />
Orient <strong>of</strong> France from competing its overthrow<br />
and that <strong>of</strong> its subordinates by the<br />
almost unanimous adoption <strong>of</strong> the now famous<br />
amendment <strong>of</strong> Art . I . <strong>of</strong> the Constitution <strong>of</strong><br />
Masonry, on September 14, 1877 .<br />
<strong>The</strong> following is the text <strong>of</strong> the amendment<br />
and <strong>of</strong> the original second paragraph which<br />
was expunged :<br />
Orip;inal paragraph : "<strong>Freemasonry</strong> has for<br />
its principles the existence <strong>of</strong> God, the immortality<br />
<strong>of</strong> the soul, and the solidarity <strong>of</strong><br />
mankind "<br />
Substituted amendment : "Whereas, <strong>Freemasonry</strong><br />
is not a religion, and has therefore no<br />
doctrine or dogma to affirm in its Constitution,<br />
the Assembly adopting the Vaeu IX., has<br />
decided and decreed that the second paragraph<br />
<strong>of</strong> Article I. <strong>of</strong> the Constitution shall be<br />
erased, and that for the words <strong>of</strong> the said<br />
article the following shall be substituted : I.<br />
Being an institution essentially philanthropic,<br />
philosophic, and progressive, <strong>Freemasonry</strong><br />
has for its object, search after truth, study <strong>of</strong><br />
universal morality, sciences and arts, and the<br />
practice <strong>of</strong> benevolence . It has for its<br />
principles, absolute liberty <strong>of</strong> conscience and<br />
human solidarity, it excludes no person on<br />
account <strong>of</strong> his belief and its motto is Liberty,<br />
Equality, and Fraternity."<br />
<strong>The</strong> adoption <strong>of</strong> the above was after a full<br />
and deliberate consideration by its constituents,<br />
who for more than a year were in the<br />
throes <strong>of</strong> deep deliberation and judgment .<br />
[<strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> England appointed a<br />
committee to consider this action <strong>of</strong> the <strong>Grand</strong><br />
Orient in thus expunging the existence <strong>of</strong><br />
T . G. A. O. T. U . from its tenets, and they<br />
reported that such alteration is "opposed to<br />
the traditions, practice and feelings <strong>of</strong> all true<br />
and genuine Masons from the earliest to the<br />
present time" ; and it was resolved that foreign<br />
brethren could only be received as visitors if<br />
they had been initiated in a Lodge pr<strong>of</strong>essing<br />
belief in T. G. A . O . T . U ., and would themselves<br />
acknowledge such belief to be an<br />
essential landmark <strong>of</strong> the Order. Similar<br />
action was taken by other <strong>Grand</strong> Lodges, and<br />
wherever the English language is spoken the<br />
Grant Orient <strong>of</strong> France is no longer regarded<br />
as a <strong>Masonic</strong> body . E . L. . H]<br />
Francis H., Emperor <strong>of</strong> Germany, was a<br />
bitter enemy <strong>of</strong> <strong>Freemasonry</strong> . In 1789, he<br />
ordered all the Lodges in his dominions to be<br />
closed, and directed all civil and military<br />
functionaries to take an oath never to unite<br />
with any secret society, under pain <strong>of</strong> exemplary<br />
punishment and destitution <strong>of</strong> <strong>of</strong>fice .<br />
In 1794, he proposed to the diet <strong>of</strong> Ratisbon<br />
the suppression <strong>of</strong> the Freemasons, the Illumi-<br />
nati, and all other secret societies . <strong>The</strong> diet,<br />
controlled by the influence <strong>of</strong> Prussia, Brunswick,<br />
and Hanover, refused to accede to the<br />
proposition, replying to the emperor that he<br />
might interdict the Lodges in his own states .<br />
but that others claimed Germanic liberty .<br />
In 1801, he renewed his opposition to secret<br />
societies, and especially to the <strong>Masonic</strong><br />
Lodges, and all civil, military, and ecclesiastical<br />
functionaries were restrained from taking<br />
any part in them under the penalty <strong>of</strong> forfeiting<br />
their <strong>of</strong>fices .<br />
Francken, Henry A. <strong>The</strong> first Deputy<br />
Inspector General appointed by Stephen<br />
Morin, under his commission from the Emperors<br />
<strong>of</strong> the East and West . Francken received<br />
his degrees and his appointment at<br />
Kingston, Jamaica . <strong>The</strong> date is not known,<br />
but it must have been between 1762 and 1767 .<br />
Francken soon afterward repaired to the<br />
United States, where he gave the appointment<br />
<strong>of</strong> a Deputy to Moses M . Hayes, at Boston,<br />
and organized a council <strong>of</strong> Princes <strong>of</strong> Jerusalem<br />
at Albany . He may be considered as the first<br />
propagator <strong>of</strong> the high degrees in the United<br />
States.<br />
Franc-Macon, Franc-Magonnerle. <strong>The</strong><br />
French names <strong>of</strong> Freemason and <strong>of</strong> <strong>Freemasonry</strong><br />
. <strong>The</strong> construction <strong>of</strong> these words is not<br />
conformable to the genius or the idiom <strong>of</strong> the<br />
French language, which would more properly<br />
employ the terms "Macon libre," and "Ma-<br />
9onnerie libre" ; and hence Laurens, in his<br />
Essais historiques et critiques sur la Franc<br />
Maconnerie, adduces their incorporation into<br />
the language as an evidence that the Institution<br />
in France was derived directly from<br />
England, the words being a literal and unidiomatic<br />
translation <strong>of</strong> the English titles .<br />
But he blunders in supposing that Franc-<br />
Mason and Franc-Masonry are any part <strong>of</strong> the<br />
English language .<br />
Frankfort-on-the-Main . A Provincial<br />
<strong>Grand</strong> Lodge was established in this city, in<br />
1766, by the <strong>Grand</strong> Lodge <strong>of</strong> England . In<br />
the dissensions which soon after prevailed<br />
among the Masons <strong>of</strong> Germany, the Provincial<br />
<strong>Grand</strong> Lodge <strong>of</strong> Frankfort, not finding itself<br />
supported by its mother <strong>Grand</strong> Lodge, declared<br />
itself independent in 1783. Since 1823,<br />
it has worked under the title <strong>of</strong> the "Grosse<br />
Mutterloge des Eklektischen Freimaurer-<br />
Bandes zu Frankfurt A . M."<br />
It has now 21 Lodges and 9 "Circles" under<br />
its jurisdiction .<br />
Franklin, Benjamin. This sage and<br />
patriot was born in the city <strong>of</strong> Boston, Massachusetts,<br />
on the 6th <strong>of</strong> January, 1706 . He<br />
was most probably initiated in 1731 in the St .<br />
John's Lode at Philadelphia (Gould's Hist .<br />
<strong>of</strong> F . M ., iii . 429 .) In 1734 he was elected<br />
<strong>Grand</strong> Master <strong>of</strong> the Provincial <strong>Grand</strong> Lodge<br />
<strong>of</strong> Pennsylvania ; and in November <strong>of</strong> the<br />
same year Franklin applied to Henry Price,<br />
who had received from England authority<br />
to establish Masonry in this country, for a<br />
confirmation <strong>of</strong> those powers conferred by<br />
the first deputation or warrant . It is probable<br />
that the request was granted, although
FRANKS<br />
FREDERICK 279<br />
no record <strong>of</strong> the fact can be found . In 1734,<br />
Franklin edited an edition <strong>of</strong> Anderson's Constitutions,<br />
which was probably the first <strong>Masonic</strong><br />
work published in America .<br />
In 1743 Thomas Oxnard was appointed Provincial<br />
<strong>Grand</strong> Master <strong>of</strong> all North America<br />
and he appointed Franklin Provincial Gram<br />
Master <strong>of</strong> Pennsylvania.<br />
While Franklin was in France as the Ambassador<br />
from this country, he appears to<br />
have taken much interest in Masonry . He<br />
affiliated with the celebrated Lodge <strong>of</strong> the<br />
Nine Sisters, <strong>of</strong> which Lalande, Count de<br />
Gebelin, and other celebrities <strong>of</strong> French literature,<br />
were members . He took a prominent<br />
part in the initiation <strong>of</strong> Voltaire, and on his<br />
death acted as Senior Warden <strong>of</strong> the Lodge<br />
<strong>of</strong> Sorrow held in his memory . <strong>The</strong> Lodge<br />
<strong>of</strong> the Nine Sisters held Franklin in such<br />
esteem that it struck a medal in his honor, <strong>of</strong><br />
which a copy, supposed to be the only one<br />
now in existence, belongs to the Provincial<br />
<strong>Grand</strong> Lodge <strong>of</strong> Mecklenburg. [E . L . H .]<br />
Franks, Order <strong>of</strong> Regenerated . A polittical<br />
brotherhood that was instituted in<br />
France in 1815, flourished for a while, and<br />
imitated in its ceremonies the <strong>Masonic</strong><br />
fraternity .<br />
Frater. Latin, Brother . A term borrowed<br />
from the monks by the Military Orders<br />
<strong>of</strong> the Middle Ages, and applied by the members<br />
to each other . It is constantly employed<br />
in England by the <strong>Masonic</strong> Knights Templays,<br />
and is beginning to be adopted, although not<br />
very generally,, in the United States. When<br />
speaking <strong>of</strong> two or more, it is an error <strong>of</strong><br />
ignorance, sometimes committed, to call them<br />
fraters . <strong>The</strong> correct plural is fratres.<br />
Fraternally. <strong>The</strong> usual mode <strong>of</strong> subscription<br />
to letters written by one Mason to<br />
another is, "I remain, fraternally, yours ."<br />
Fraternity . <strong>The</strong> word was originally used<br />
to designate those associations formed m the<br />
Roman Catholic Church for the pursuit <strong>of</strong><br />
special religious and ecclesiastical purposes,<br />
such as the nursing <strong>of</strong> the sick, the support <strong>of</strong><br />
the poor, the practise <strong>of</strong> particular devotions,<br />
etc. <strong>The</strong>y do not date earlier than the thirteenth<br />
century . <strong>The</strong> name was subsequently<br />
applied to secular associations, such as the<br />
Freemasons . <strong>The</strong> word is only a Latin form<br />
<strong>of</strong> the Anglo-Saxon Brotherhood.<br />
In the earliest lectures <strong>of</strong> the last century<br />
we find the word fraternity alluded to in the<br />
following formula :<br />
"Q . How many particular points pertain<br />
to a Freemason?<br />
"A . Three : Fraternity, Fidelity, and Taciturnity<br />
.<br />
"Q. What do they represent?<br />
"A . Brotherly Love, Relief, and Truth<br />
among all Right Masons ."<br />
Fraternize. To recognize as a brother ; to<br />
associate with <strong>Masonic</strong>ally .<br />
Frederick <strong>of</strong> Nassau . Prince Frederick,<br />
son <strong>of</strong> the King <strong>of</strong> the Netherlands, and for<br />
many years the <strong>Grand</strong> Master <strong>of</strong> the National<br />
<strong>Grand</strong> Lodge <strong>of</strong> that kingdom . He was ambitious<br />
<strong>of</strong> becoming a <strong>Masonic</strong> reformer, and<br />
in addition to his connection with the Charter<br />
<strong>of</strong> Cologne, an account <strong>of</strong> which has been<br />
given under that head, he attempted, in 1819,<br />
to introduce a new Rite . He denounced the<br />
high degrees as being contrary to the true<br />
intent <strong>of</strong> Masonry ; and in a circular to all the<br />
Lodges under the obedience <strong>of</strong> the National<br />
<strong>Grand</strong> Lodge, he proposed a new system, to<br />
consist <strong>of</strong> five degrees, namely, the three<br />
symbolic, and two more as complements or<br />
illustrations <strong>of</strong> the third, which he called<br />
Elect Master and Supreme Elect Master .<br />
Some few Lodges adopted this new system<br />
but most <strong>of</strong> them rejected it . <strong>The</strong> <strong>Grand</strong><br />
Chapter, whose existence it had attacked,<br />
denounced it . <strong>The</strong> Lodges practising it in<br />
Belgium were dissolved in 1830, but a few <strong>of</strong><br />
them probably still remain in Holland . <strong>The</strong><br />
full rituals <strong>of</strong> the two supplementary degrees<br />
are printed in the second volume <strong>of</strong> Hermes,<br />
and an attentive perusal <strong>of</strong> them does not give<br />
an exalted idea <strong>of</strong> the inventive genius <strong>of</strong> the<br />
Prince.<br />
Frederick the Great. Frederick II .,<br />
King <strong>of</strong> Prussia, surnamed the Great, was born<br />
on the 24th <strong>of</strong> January, 1712, and died on the<br />
17th <strong>of</strong> August, 1786, at the age <strong>of</strong> seventyfour<br />
years and a few months. He was initiated<br />
as a Mason, at Brunswick, on the night<br />
<strong>of</strong> the 14th <strong>of</strong> August, 1738, not quite two<br />
years before he ascended the throne .<br />
In English, we have two accounts <strong>of</strong> this<br />
initiation,-one by Campbell, in his work on<br />
Frederick the Great and his Times and the<br />
other by Carlyle in his History <strong>of</strong> Frederick<br />
the Second . Both are substantially the same,<br />
because both are merely translations <strong>of</strong> the<br />
original account given by Bielfeld in his<br />
Freundschaftliche Briefe, or Familiar Letters.<br />
<strong>The</strong> Baron von Bielfeld was, at the time,<br />
an intimate companion <strong>of</strong> the Prince, and was<br />
present at the initiation .<br />
Bielfeld tells us that in a conversation<br />
which took place on the 6th <strong>of</strong> August at Loo<br />
(but Carlyle corrects him as to time and<br />
place, and says it probably occurred at Minden,<br />
on the 17th <strong>of</strong> July), the Institution <strong>of</strong><br />
<strong>Freemasonry</strong> had been enthusiastically lauded<br />
b~y the Count <strong>of</strong> Lippe Buckeburg. <strong>The</strong><br />
Crown Prince soon after privately expressed<br />
to the Count his wish to join the society . Of<br />
course, this wish was to be gratified . <strong>The</strong><br />
necessary furniture and asistance for conferring<br />
the degrees were obtained from the Lodge<br />
at Hamburg. Biefeld gives an amusing account<br />
<strong>of</strong> the embarrassments which were<br />
encountered in passing the chest containing<br />
the <strong>Masonic</strong> implements through the customhouse<br />
without detection . Campbell, quoting<br />
from Bielfeld, says :<br />
"<strong>The</strong> whole <strong>of</strong> the 14th (August) was spent<br />
in pre ations for the Lodge, and at twelve<br />
at ni t the Prince Royal arrived, accompani<br />
by Count Wartensleben, a captain in<br />
the king's regiment at Potsdam . <strong>The</strong> Prince<br />
introduced him to us as a candidate whom he<br />
very warmly recommended, and begged that he<br />
might be admitted immediately after himself .<br />
At the same time, he desired that he might be
280 FREDERICK<br />
FREE<br />
treated like any private individual, and that<br />
none <strong>of</strong> the usual ceremonies might be altered<br />
on his account . Accordingly, he was admitted<br />
in the customary form, and I could not<br />
sufficiently admire his fearlessness his composure,<br />
and his address. After the double<br />
reception, a Lodge was held. All was over by<br />
four in the morning, and the Prince returned<br />
to the ducal palace, apparently as well pleased<br />
with us as we were charmed with him ."<br />
Of the truth <strong>of</strong> this account there never<br />
has been any doubt . Frederick the Great was<br />
certainly a Mason . But Carlyle, in his usual<br />
sarcastic vein, adds : "<strong>The</strong> Crown Prince<br />
prosecuted his Masonry at Reinsberg or elsewhere,<br />
occasionally, for a year or two, but was<br />
never ardent in it, and very soon after his<br />
accession left <strong>of</strong>f altogether . . . A Royal<br />
Lodge was established at Berlin, <strong>of</strong> which the<br />
new king consented to be patron ; but he never<br />
once entered the palace, and only his portrait<br />
(a welcomely good one, still to be found there)<br />
presided over the mysteries <strong>of</strong> that establishment."<br />
Now how much <strong>of</strong> truth with the sarcasm,<br />
and how much <strong>of</strong> sarcasm without the truth,<br />
there is in this remark <strong>of</strong> Carlyle, is just what<br />
the <strong>Masonic</strong> world is bound to discover .<br />
Until further light is thrown upon the subject<br />
by documentary evidence from the Prussian<br />
Lodges, the question can not be definitely<br />
answered . But what is the now known further<br />
<strong>Masonic</strong> history <strong>of</strong> Frederick?<br />
Bielf eld tells us that the zeal <strong>of</strong> the Prince f or<br />
the Fraternity induced him to invite the Baron<br />
Von Oberg and himself to Reinsberg, where,<br />
in 1739 they founded a Lodge, into which<br />
Keyserling, Jordan, Moolendorf, Queis, and<br />
Fredersdorf (Frederick's valet) were admitted .<br />
Bielfeld is again our authority for stating<br />
that on the 20th <strong>of</strong> June, 1740, King Frederick-for<br />
he had then ascended the throneheld<br />
a Lodge at Charlottenburg, and, as<br />
Master in the chair, initiated Prince William<br />
<strong>of</strong> Prussia, his brother the Margrave Charles<br />
<strong>of</strong> Brandenburg and Frederick William, Duke<br />
<strong>of</strong> Holstein. <strong>The</strong> Duke <strong>of</strong> Holstein was seven<br />
y ears afterward elected Adjutant <strong>Grand</strong><br />
Master <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> the Three<br />
Globes at Berlin.<br />
We hear no more <strong>of</strong> Frederick's Masonry<br />
in the printed records until the 16th <strong>of</strong> July,<br />
1774, when he granted hisprotection to the<br />
National <strong>Grand</strong> Lodge <strong>of</strong> Germany, and <strong>of</strong>ficially<br />
approved <strong>of</strong> the treaty with the <strong>Grand</strong><br />
Lodge <strong>of</strong> England, by which the National<br />
<strong>Grand</strong> Lodge was established . In the year<br />
1777, the Mother Lodge, "Royal York <strong>of</strong><br />
Friendship," at Berlin, celebrated, by a festival,<br />
the king's birthday, on which occasion<br />
Frederick wrote the following letter, which, as<br />
it is the only printed declaration <strong>of</strong>his opinion<br />
<strong>of</strong> <strong>Freemasonry</strong> that is now extant, is well<br />
worth copying :<br />
"I cannot but be sensible <strong>of</strong> the new homage<br />
<strong>of</strong> the Lodge `Royal York <strong>of</strong> Friendship' on<br />
the occasion <strong>of</strong> the anniversary <strong>of</strong> my birth,<br />
bearing, as it does, the evidence <strong>of</strong> its zeal and<br />
attachment for my person . Its orator has<br />
well expressed the sentiments which animate<br />
all its labors ; and a society which employs itself<br />
only in sowing the seed and bringing forth<br />
the fruit <strong>of</strong> every kind <strong>of</strong> virtue in my deminions<br />
may always be assured <strong>of</strong> my protection .<br />
It is the glorious task <strong>of</strong> every good sovereign<br />
and I will never cease to fulfil it. And so I<br />
pray God to take you and your Lodge under<br />
his holy and deserved protection . Potsdam,<br />
this 14th <strong>of</strong> February 1777-Frederick ."<br />
Frederick Henry Louis, * Prince <strong>of</strong> Prussia,<br />
was received into Masonry at Berlin by<br />
Frederick the Great, his brother, in 1740 .<br />
Frederick William III . King <strong>of</strong> Prussia,<br />
and, although not a Freemason, a generous<br />
patron <strong>of</strong> the Order . On December 29 1797,<br />
he wrote to the Lodge Royal York <strong>of</strong> F&iendship,<br />
at Berlin, these words : "I have never<br />
been initiated, as every one knows, but I am<br />
far from conceiving the slightest distrust <strong>of</strong> the<br />
intentions <strong>of</strong> the members <strong>of</strong> the Lodge . I<br />
believe that its design is noble, and founded<br />
on the cultivation <strong>of</strong> virtue ; that its methods<br />
are legitimate, and that every political tendency<br />
is banished from its operations. Hence<br />
I shall take pleasure in manifesting on all<br />
occasions my good-will and my affection to<br />
the Lodge Royal York <strong>of</strong> Friendship, as well<br />
as to every other Lodge in my dominions ."<br />
In a similar tone <strong>of</strong> kindness toward Masonry,<br />
he wrote three months afterward to Fessler .<br />
And when he issued, October 20, 1798, an<br />
edict forbidding secret societies, he made a<br />
special exemption in favor <strong>of</strong> the <strong>Masonic</strong><br />
Lodges. To the time <strong>of</strong> his death, he was<br />
always the avowed friend <strong>of</strong> the Order .<br />
Free. <strong>The</strong> word "free," in connection<br />
with "Mason," originally signified that the<br />
person so called was free <strong>of</strong> the company or<br />
gild <strong>of</strong> incorporated Masons . For those<br />
Operative Masons who were not thus made<br />
free <strong>of</strong> the gild, were not permitted to work<br />
with those who were . A similar regulation<br />
still exists in many parts <strong>of</strong> Europe, although<br />
it is not known to this country . <strong>The</strong> term<br />
appears to have been first thus used in the<br />
tenth century, when the traveling Freemasons<br />
were incorporated by the Roman Pontiff .<br />
(See Traveling Freemasons .)<br />
In reference to the other sense <strong>of</strong> free as<br />
meaning not bound, not in captivity, it is a rule<br />
<strong>of</strong> Masonry that no one can be initiated who<br />
is at the time restrained <strong>of</strong> his liberty .<br />
<strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> England extends this<br />
doctrine, that Masons should be free in all<br />
their thoughts and actions, so far, that it will<br />
not permit the initiation <strong>of</strong> a candidate who is<br />
*Frederick did not in his latter days take the<br />
active interest in Masonry that had distinguished<br />
his early life before coming to the<br />
throne . It cannot be established that he ever<br />
attended a meeting after he became king, though<br />
many such efforts have been attempted . Some<br />
over-zealous persons have claimed that he established<br />
the A. and A .S.R. <strong>of</strong> the Thirty-third<br />
Degree, but the <strong>Grand</strong> Lodge <strong>of</strong> the Three<br />
Globes at Berlin, as well as many European<br />
historians, have <strong>of</strong>ten shown this to have been<br />
impossible .<br />
(E . E . C,]
FREE<br />
FREEDOM 281<br />
only temporarily in a place <strong>of</strong> confinement . In<br />
the year 1783, the Master <strong>of</strong> the Royal Military<br />
Lodge at Woolwich (No . 371) being confined,<br />
most probably for debt, in the King's<br />
Bench prison, at London, the Lodge, which<br />
was itinerant in its character and allowed to<br />
move from place to place with its regiment,<br />
adjourned, with its warrant <strong>of</strong> Constitution,<br />
to the Master in prison, where several Masons<br />
were made . <strong>The</strong> <strong>Grand</strong> Lodge, being informed<br />
<strong>of</strong> the circumstances, immediately<br />
summoned the Master and Wardens <strong>of</strong> the<br />
Lodge "to answer for their conduct in making<br />
Masons in the King's Bench prison," and, at<br />
the same time, adopted a resolution, affirming<br />
that "it is inconsistent with the _principles <strong>of</strong><br />
Masonry for any Freemasons' odge to be<br />
held, for the purposes <strong>of</strong> making, passing, or<br />
raising Masons, in any prison or place <strong>of</strong> confinement."<br />
(Constitutions, 1784, p . 349 .)<br />
Free and Accepted . <strong>The</strong> title" Free and<br />
Accepted" first occurs in the Roberts Print <strong>of</strong><br />
1722, which is headed <strong>The</strong> Old Constitutions<br />
belonging to the Ancient and Honourable Society<br />
<strong>of</strong> Free and Accepted Masons, and was adopted<br />
by Dr. Anderson in the second edition <strong>of</strong> the<br />
Book <strong>of</strong> Constitutions, published in 1738, the<br />
title <strong>of</strong> which is <strong>The</strong> New Book <strong>of</strong> Constitutions<br />
<strong>of</strong> the Antient and Honourable Fraternity<br />
<strong>of</strong> Free and Accepted Masons . In the first<br />
edition <strong>of</strong> 1723 the title was, <strong>The</strong> Constitutions<br />
<strong>of</strong> the Freemasons. <strong>The</strong> newer title continued<br />
to be used by the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
in which it was followed by those <strong>of</strong> Scotland<br />
and Ireland ; and a majority <strong>of</strong> the <strong>Grand</strong><br />
Lodges in this country have adopted the same<br />
style, and call themselves <strong>Grand</strong> Lodges <strong>of</strong><br />
Free and Accepted Masons . (See Accepted .)<br />
<strong>The</strong> old lectures formerly used in England<br />
give the following account <strong>of</strong> the origin <strong>of</strong> the<br />
term :<br />
"<strong>The</strong> Masons who were selected to build<br />
the Temple <strong>of</strong> Solomon were declared FREE<br />
and were exempted, together with their descendants,<br />
from imposts, duties, and taxes .<br />
<strong>The</strong>y had also the privilege to bear arms . At<br />
the destruction <strong>of</strong> the Temple by Nebuchadnezzar,<br />
the posterity <strong>of</strong> these Masons were<br />
carried into captivity with the ancient Jews .<br />
But the good-will <strong>of</strong> Cyrus gave them permission<br />
to erect a second Temple, having set<br />
them at liberty for that purpose. It is from<br />
this epoch that we bear the name <strong>of</strong> Free and<br />
Accepted Masons ."<br />
Free Born. In all the old Constitutions,<br />
free birth is required as a requisite to the reception<br />
<strong>of</strong> Apprentices . Thus the Lansdowne<br />
MS . says, "That the prentice be able <strong>of</strong> birth,<br />
that is, freeborn ." So it is in the Edinburgh<br />
Kilwinning, the York, the Antiquity, and in<br />
every other manuscript that has been so far<br />
discovered . And hence, the modern Constitutions<br />
framed in 1721 continue the regulation<br />
. After the abolition <strong>of</strong> slavery in the<br />
West Indies by the British Parliament, the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England on September 1,<br />
1847, changed the word "free-born" into<br />
"freeman," but the ancient landmark never<br />
has been removed in America .<br />
<strong>The</strong> non-admission <strong>of</strong> a slave seems to have<br />
been founded upon the best <strong>of</strong> reasons; because,<br />
as <strong>Freemasonry</strong> involves a solemn contract,<br />
no one can legally bind himself to its<br />
performance who is not a free agent and the<br />
master <strong>of</strong> his own actions. That the restriction<br />
is extended to those who were originally<br />
in a servile condition, but who may have since<br />
acquired their liberty, seems to depend on the<br />
principle that birth in a servile condition is<br />
accompanied by a degradation <strong>of</strong> mind and<br />
abasement <strong>of</strong> spirit which no subsequent dis.<br />
enthralment can so completely efface as to<br />
render the party qualified to perform his duties,<br />
as a Mason, with that "freedom, fervency,<br />
and zeal" which are said to have distinguished<br />
our ancient brethren . "Children," says Oliver,<br />
"cannot inherit a free and noble spirit except<br />
they be born <strong>of</strong> a free woman ."<br />
<strong>The</strong> same usage existed in the spurious <strong>Freemasonry</strong><br />
or the mysteries <strong>of</strong> the ancient world,<br />
<strong>The</strong>re, no slave, or man born in slavery, could<br />
be initiated ; because the prerequisites imperatively<br />
demanded that the candidate should<br />
not only be a man <strong>of</strong> irreproachable manners,<br />
but also a free-born denizen <strong>of</strong> the country in<br />
which the mysteries were celebrated .<br />
Some <strong>Masonic</strong> writers have thought that in<br />
this regulation, in relation to free birth, some<br />
allusion is intended, both in the mysteries and<br />
in <strong>Freemasonry</strong>, to the relative conditions and<br />
characters <strong>of</strong> Isaac and Ishmael . <strong>The</strong> former<br />
-the accepted one, to whom the promise was<br />
given-was the son <strong>of</strong> a free woman, and the<br />
latter, who was cast forth to have "his hand<br />
against every man and every man's hand<br />
against him," was the child <strong>of</strong> a slave . Wherefore,<br />
we read that Sarah demanded <strong>of</strong> Abraham,<br />
"Cast out this bondwoman and her son ;<br />
for the son <strong>of</strong> the bondwoman shall not be heir<br />
with my son ." Dr . Oliver, in speaking <strong>of</strong> the<br />
grand festival with which Abraham celebrated<br />
the weaning <strong>of</strong> Isaac, says that be<br />
"had not paid the same compliment at the<br />
weaning <strong>of</strong> Ishmael, because he was the son <strong>of</strong><br />
a bondwoman, and consequently could not be<br />
admitted to participate in the <strong>Freemasonry</strong><br />
<strong>of</strong> his father, which could only be conferred on<br />
free men born <strong>of</strong> free women ." <strong>The</strong> ancient<br />
Greeks were <strong>of</strong> the same opinion ; for they<br />
used the word Souxorpeaeia, or "slave manners,"<br />
to designate any very great impropriety<br />
<strong>of</strong> manners .<br />
Freedom. This is defined to be a state <strong>of</strong><br />
exemption from, the control or power <strong>of</strong><br />
another . <strong>The</strong> doctrine that Masons should<br />
enjoy unrestrained liberty, and be free in all<br />
their thoughts and actions, is carried so far in<br />
Masonry, that the <strong>Grand</strong> Lodge <strong>of</strong> England<br />
will not permit the initiation <strong>of</strong> a candidate<br />
who is only temporarily deprived <strong>of</strong> his liberty,<br />
or even in a place <strong>of</strong> confinement . (See<br />
Free .)<br />
It is evident that the word freedom is used<br />
in Masonry in a symbolical or metaphysical<br />
sense differing from its ordinary signification . ,<br />
While, in the application <strong>of</strong> the words free<br />
born and freeman, we use them in their usual<br />
legal acceptation, we combine freedom with<br />
I
282 FREEDOM<br />
FREEMASON<br />
fervency and zeal as embodying a symbolic<br />
idea. Gadicke, under the word Freiheit, in his<br />
Freimaurer-Lexicon, thus defines the word :<br />
"A word that is <strong>of</strong>ten heard among us, but<br />
which is restricted to the same limitation as<br />
the freedom <strong>of</strong> social life . We have in our assemblies<br />
no freedom to act each one as he<br />
pleases . But we are, or should be, free from the<br />
dominion <strong>of</strong> passion, pride, prejudice, and all<br />
the other follies <strong>of</strong> human nature . We are free<br />
from the false delusion that we need not be<br />
obedient to the laws ." Thus he makes it<br />
equivalent to integrity; a sense that I think it<br />
bears in the next article .<br />
Freedom, Fervency, and Zeal . <strong>The</strong> earliest<br />
lectures in the eighteenth century designated<br />
freedom, fervency, and zeal as the qualities<br />
which should distinguish the servitude <strong>of</strong><br />
Apprentices, and the same symbolism is found<br />
in the ritual <strong>of</strong> the present day. <strong>The</strong> word<br />
freedom is not here to be taken in its modern<br />
sense <strong>of</strong> liberty, but rather in its primitive<br />
Anglo-Saxon meaning <strong>of</strong> frankness, generosity,<br />
a generous willingness to work or perform one's<br />
duty. So Chaucer uses it in the Prologue to<br />
the Canterbury Tales (1 . 43) :<br />
"A knight there was, and that a worthy man,<br />
That fro the time that he first began<br />
To riden out, he loved chivalrie,<br />
Trouthe and Honour, Freedom and Courtesy."<br />
(See Fervency and Zeal.)<br />
Freeman . <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
on September 1, 1847, erased from their list <strong>of</strong><br />
the qualifications <strong>of</strong> candidates the word "freeborn,"<br />
and substituted for it " free-man ."<br />
<strong>The</strong>ir rule now reads, "every candidate must<br />
be a freeman ." This has been generally considered<br />
an unauthorized violation <strong>of</strong> a landmark .<br />
Freemason. One who has been initiated<br />
into the mysteries <strong>of</strong> the Fraternity <strong>of</strong> <strong>Freemasonry</strong><br />
. Freemasons are so called to distinguish<br />
them from the Operative or Stone-<br />
Masons, who constituted an inferior class <strong>of</strong><br />
workmen, and out <strong>of</strong> whom they sprang. (See<br />
Stone-Masons and Traveling Freemasons .) <strong>The</strong><br />
meaning <strong>of</strong> the epithet free, as applied to<br />
Mason, is given under the word Free . In the<br />
old lectures <strong>of</strong> the last century a Freemason<br />
was described as being "a freeman, born <strong>of</strong> a<br />
freewoman, brother to a king, fellow to a<br />
prince, or companion to a beggar, if a Mason,"<br />
and by this was meant to indicate the universality<br />
<strong>of</strong> the brotherhood .<br />
<strong>The</strong> word "Freemason" was until recently<br />
divided into two words, sometimes with and<br />
sometimes without a hyphen ; and we find<br />
in all the old books and manuscripts " Free<br />
Mason" or "Free-Mason ." But this usage<br />
has been abandoned by all good writers, and<br />
"Freemason" is now always spelled as one<br />
word . <strong>The</strong> old Constitutions constantly used<br />
the word Mason. Yet the word was employed<br />
at a very early period in the parish registers <strong>of</strong><br />
England, and by some writers . Thus, in the<br />
register <strong>of</strong> the parish <strong>of</strong> Astbury we find these<br />
items :<br />
"1685 . Smallwood, Jos ., fils Jos . Henshaw,<br />
Freemason, bapt. 3° die Nov.<br />
"1697 . Jos. fil Jos . Henshaw, Freemason,<br />
buried 7 April ."<br />
But the most singular passage is one found<br />
in Cawdray's Treasurie <strong>of</strong> Similies, published<br />
in 1609, and which he copied from Bishop<br />
Coverdale's translation <strong>of</strong> Werdmuller's A<br />
Spiritual and most Precious Perle, which was<br />
published in 1550 . It is as follows : "As the<br />
Free-Mason heweth the hard stones . .<br />
even so God the Heavenly Free-Mason buildeth<br />
a Christian church ." But, in fact, the<br />
word was used at a much earlier period<br />
and occurs, Steinbrenner says (Orig . and<br />
Early Hist. <strong>of</strong> Mas., p . 110), for the first<br />
time in a statute passed in 1350, in the<br />
twenty-fifth year <strong>of</strong> Edward I ., where the<br />
wages <strong>of</strong> a master Freemason are fixed at<br />
4 pence, and <strong>of</strong> other masons at 3 pence.<br />
<strong>The</strong> original French text <strong>of</strong> the statute is<br />
"Mestre de franche-peer." "Here," says<br />
Steinbrenner, "the word Freemason evidently<br />
signifies a free-stone mason--one who works in<br />
free-stone, (Fr . franche-peer, i . e ., franchepierre,)<br />
as distinguished from the rough<br />
mason, who merely built walls <strong>of</strong> rough, unhewn<br />
stone ." This latter sort <strong>of</strong> workmen was<br />
that class called by the Scotch Masons cowans,<br />
whom the Freemasons were forbidden to work<br />
with, whence we get the modern use <strong>of</strong> that<br />
word . Ten years after, in 1360, we have a<br />
statute <strong>of</strong> Edward III ., in which it is ordained<br />
that "every mason shall finish his work, be it<br />
<strong>of</strong> free-stone or <strong>of</strong> rough-stone," where the<br />
French text <strong>of</strong> the statute is "de franche-pere<br />
ou de grosse-ere ." Thus it seems evident<br />
that the word free-mason was originally used<br />
in contradistinction to rough-mason . <strong>The</strong> old<br />
Constitutions sometimes call these latter<br />
masons rough-layers .<br />
[Dr . Murray's New English Dictionary has<br />
the following (s.v. Freemason) :<br />
"<strong>The</strong> precise import with which the adj .<br />
was originally used in this designation has been<br />
much disputed. Three views have been propounded.<br />
(1) <strong>The</strong> suggestion that free mason<br />
stands for free-stone mason would appear unworthy<br />
<strong>of</strong> attention, but for the curious fact<br />
that the earliest known instances <strong>of</strong> any similar<br />
appellation are mestre mason de franche peer,<br />
`master mason <strong>of</strong> free stone' (Act 25, Edw .<br />
III ., at . II ., c . 3, A. D . 1350), and sculptores<br />
lapidum liberorum, 'carvers <strong>of</strong> free stones,'<br />
alleged to occur in a document <strong>of</strong> 1217 (tr .<br />
Findel's Hist. Mas ., 51, citing Wyatt Papworth)<br />
: the coincidence, however, seems to be<br />
merely accidental . (2) <strong>The</strong> view most generally<br />
held is that free masons were those who<br />
were `free' <strong>of</strong> the masons' guild . Against this<br />
explanation many forcible objections have<br />
been brought by Mr . G. W. Speth, who suggests<br />
(3) that the itinerant masons were called<br />
'free' because they claimed exemption from<br />
the control <strong>of</strong> the local guilds <strong>of</strong> the towns in<br />
which they temporarily settled . (4) Perhaps<br />
the best hypothesis is that the term refers to<br />
the mediaeval practice <strong>of</strong> emancipating skilled<br />
artisans, in order that they might be able to<br />
travel and render their services wherever any<br />
great building was in process <strong>of</strong> construction . '
FREEMASONRY<br />
FREEMASONRY 283<br />
And then the following meanings are given :<br />
"1 . A member <strong>of</strong> a certain class <strong>of</strong> skilled<br />
workers in stone, in the 14th and following<br />
centuries <strong>of</strong>ten mentioned in contradistinction<br />
to `rough masons,' 'ligiers,' etc .<br />
<strong>The</strong>y travelled from place to place, finding<br />
employment wherever important buildings<br />
were being erected, and had a system <strong>of</strong> secret<br />
signs and passwords by which a craftsman who<br />
had been admitted on giving evidence <strong>of</strong> competent<br />
skill could be recognized . In later use<br />
(16-18th c .) the term seems <strong>of</strong>ten to be used<br />
merely as a more complimentary synonym <strong>of</strong><br />
`mason,' implying that the workman so designated<br />
belonged to a superior grade ."<br />
<strong>The</strong> earliest instance quoted <strong>of</strong> the word in<br />
this sense is in a list <strong>of</strong> the London City Companies<br />
<strong>of</strong> 1376 .<br />
"2 . A member <strong>of</strong> the fraternity called more<br />
fully, Free and Accepted Masons .<br />
"Early in the 17th c ., the societies <strong>of</strong> freemasons<br />
(in sense 1) began to admit honorary<br />
members, not connected with the building<br />
trades, but supposed to be eminent for<br />
architectural or antiquarian learning . <strong>The</strong>se<br />
were called accepted masons, though the term<br />
free masons was <strong>of</strong>ten loosely applied to<br />
them ; and they were admitted to a knowledge<br />
<strong>of</strong> the secret signs, and instructed in the legendary<br />
history <strong>of</strong> the craft, which had already<br />
begun to be developed . <strong>The</strong> distinction <strong>of</strong><br />
being an `accepted mason' became a fashionable<br />
object <strong>of</strong> ambition, and before the<br />
end <strong>of</strong> the 17th c . the object <strong>of</strong> the societies<br />
<strong>of</strong> freemasons seems to have been chiefly<br />
social and convivial . In 1717, under the<br />
guidance <strong>of</strong> the physicist J. T . Desaguliers,<br />
four <strong>of</strong> these societies or `lodges' in London<br />
united to form a `grand lodge,' with a new constitution<br />
and ritual, and a system <strong>of</strong> secret<br />
signs : the object <strong>of</strong> the society as reconstituted<br />
being mutual help and the promotion <strong>of</strong><br />
brotherly feeling among its members ."<br />
<strong>The</strong> earliest instance quoted <strong>of</strong> the word in<br />
this sense is in Ashmole's diary under date<br />
1646 . (See Ashmole .) [E. L. H.]<br />
Gould in his concise History says : "Two<br />
curious coincidences have been connected with<br />
the above year (1375) . <strong>The</strong> first, that the<br />
earliest copy <strong>of</strong> the manuscript constitutions<br />
(Regius MS .) refers to the customs <strong>of</strong> that<br />
period ; the second, that the formation <strong>of</strong> a<br />
wonderful society, occasioned by a combination<br />
<strong>of</strong> masons undertaking not to work without<br />
an advance <strong>of</strong> wages, when summoned<br />
from several counties by writs <strong>of</strong> Edward III .,<br />
to rebuild and enlarge Windsor Castle, under<br />
the direction <strong>of</strong> William <strong>of</strong> Wykeham, has<br />
been placed at the same date. It is said also<br />
that these masons agreed on certain signs and<br />
tokens by which they might know one another,<br />
and render mutual assistance against<br />
impressment ; and further agreed not to work<br />
unless free and on their own terms . Hence<br />
they called themselves Free-Masons."<br />
[E . E . C .]<br />
<strong>Freemasonry</strong>, Early British. Bro .<br />
Robert Freke Gould, in his History <strong>of</strong> F . M.<br />
(i., p . 381), writes : "<strong>The</strong> minutes <strong>of</strong> Scottish<br />
Lodges from the sixteenth century, and evidences<br />
<strong>of</strong> British <strong>Masonic</strong> life dating farther<br />
back by some two hundred years (than the<br />
second decade <strong>of</strong> the last century) were actually<br />
left unheeded by our premier historiographer,<br />
although many <strong>of</strong> such authentic and<br />
invaluable documents lay ready to hand, only<br />
awaiting examination, amongst the muniments<br />
in the old Lodge chests . . . . By the collection<br />
and comparatively recent publication <strong>of</strong><br />
many <strong>of</strong> the Interesting records above alluded<br />
to, so much evidence has been accumulated respecting<br />
the early history, progress, and character<br />
<strong>of</strong> the craft as to be almost embarrassing,<br />
and the proposition may be safely advanced,<br />
that the <strong>Grand</strong> Lodges <strong>of</strong> Great Britain are<br />
the direct descendants, by continuity and absorption,<br />
<strong>of</strong> the ancient <strong>Freemasonry</strong> which<br />
immediately preceded their institution, which<br />
will be demonstrated without requiring the<br />
exercise <strong>of</strong> either dogmatism or credulity .<br />
"<strong>The</strong> oldest Lodges in Scotland possess<br />
registers <strong>of</strong> members and meetings, as well as<br />
particulars <strong>of</strong> their laws and customs, ranging<br />
backward nearly three hundred years. (<strong>The</strong>se)<br />
will form an important link in the chain which<br />
connects what is popularly known as the<br />
Lodges <strong>of</strong> Modern <strong>Freemasonry</strong>, with their<br />
operative and speculative ancestors ."<br />
<strong>The</strong>re are no Lodge records in England <strong>of</strong><br />
the seventeenth century, and records <strong>of</strong> only<br />
one between 1700 and 1717 .<br />
<strong>The</strong> original St . Clair Charters (q. v .) in the<br />
custody <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Scotland,<br />
dated, respectively, 1601-2 and 1628, are referred<br />
to by Gould . <strong>The</strong>n are considered the<br />
Schaw Statutes, No . 1, <strong>of</strong> A.D . 1598 (see<br />
Schaw Manuscript), the Schaw Statutes, No .<br />
2, <strong>of</strong> A .D . 1599, and their relevancy to<br />
"Mother Kilwinning " Lodge, Ayrshire, No . 0,<br />
with an important certificate from William<br />
Schaw, which proves that the document <strong>of</strong><br />
1599 was intended exclusively for the Masons<br />
under the jurisdiction <strong>of</strong> the Kilwinning<br />
Lodge . <strong>The</strong> subject <strong>of</strong> the "Lodge <strong>of</strong> Edinburgh,"<br />
No . 1,<br />
and its career from its earliest<br />
records, dating back to 1599, down to the year<br />
1736, when the <strong>Grand</strong> Lodge <strong>of</strong> Scotland was<br />
inaugurated, as most fully described in Lyon's<br />
history <strong>of</strong> this ancient Lodge, passes under<br />
review; then appears, as Bro . Gould says,<br />
one <strong>of</strong> the adornments <strong>of</strong> that history in the<br />
facsimile <strong>of</strong> the record <strong>of</strong> that Lodge, showing<br />
that the earliest minute <strong>of</strong> the presence <strong>of</strong> a<br />
speculative freeman Mason in a Lodge, and<br />
taking part in its deliberations, is dated June<br />
8, 1600. (Hist. <strong>of</strong>F. M., i ., 406 .) It is to be<br />
noted that "the admission <strong>of</strong> General Alexander<br />
Hamilton, on May 20, 1640, and <strong>of</strong> the<br />
Right Hon. Sir Patrick Hume, Bart ., on December<br />
27, 1667, are specially recorded as constituting<br />
these intrants 'Felow and Mr <strong>of</strong>f the<br />
forsed craft,' and `Fellow <strong>of</strong> craft (and Master)<br />
<strong>of</strong> this lodg,' respectively." (Ibid ., p . 408 .)<br />
It is assumed that Master simply meant a<br />
compliment ; certainly, there was nothing corresponding<br />
with the ceremony <strong>of</strong> a Master<br />
Mason's Degree at that time. Many <strong>of</strong> the<br />
operatives did not view the introduction
284 FREEMASONRY<br />
FREE-WILL<br />
<strong>of</strong> the speculative element with favor, and<br />
at one time they were arrayed in hostile<br />
camps ; but eventually those who supported<br />
the "Gentlemen" or "Geomatic Masons"<br />
won the day, the "Domatics" having to succumb<br />
. In the Lodge <strong>of</strong> Aberdeen, the<br />
majority in A.D . 1670 were actually nonoperative<br />
or speculative members .<br />
On March 2, 1653, appears the important<br />
fact <strong>of</strong> the election <strong>of</strong> a "joining member."<br />
Again, Lyon declares that the reference to<br />
"frie mesones," in the minute <strong>of</strong> December<br />
27, 1636, is the earliest instance yet discovered<br />
<strong>of</strong> "Free-Mason" being applied to designate<br />
members <strong>of</strong> the Mason craft, and considers<br />
that it is used as an abbreviation <strong>of</strong><br />
the term "Freemen Masons ." But while<br />
concurring therein, as did Bro . Hughan,<br />
Gould thinks the word freemason may be<br />
traced back to 1581 when the "Melrose"<br />
version <strong>of</strong> the "Old t harges" was originally<br />
written .<br />
"Canongate Kilwinning" Lodge, No . 2,<br />
was commissioned or warranted by the Lodge<br />
<strong>of</strong> Kilwinning, No. 0, granting powers to<br />
several <strong>of</strong> their own members resident in<br />
the Canongate, Edinburgh, and dated December<br />
201 1677 . This, Bro. Gould says, was<br />
a direct invasion <strong>of</strong> jurisdiction, for it was<br />
not simply a charter to enable their members<br />
to meet as Masons in Edinburgh, but<br />
also to act as independently as "Mother Kilwinning"<br />
herself, with a separate existence,<br />
which was the actual result that ensued.<br />
(Ibid ., p . 410 .)<br />
" Scoon and Perth" Lodge No . 8 is much<br />
older than No . 2, althougi fourt t on the<br />
roll, though the authorities state that it<br />
existed "before 1658," and the <strong>Grand</strong> Lodge<br />
acknowledges this date at the present time,<br />
placing Nos . 0 and 1, however, as "before<br />
1598," and No . 57 (Haddington) at 1599,<br />
there being also many bearing seventeenth<br />
century designations . (Ibid ., p. 411 .)<br />
<strong>The</strong> Lodge <strong>of</strong> "Glasgow St. John," No . 3,<br />
bis, is next mentioned as "an old Lodge,<br />
undoubtedly, though its documents do not<br />
date back as far as some <strong>of</strong> its admirers have<br />
declared." (Ibid., p . 413 .) <strong>The</strong> Rev . A. T .<br />
Grant is quoted as saying that every line is<br />
inconsistent with the charter phraseology <strong>of</strong><br />
the period to which it has been assigned. But<br />
Mr. W. P . Buchan states that the first notice<br />
in the minutes <strong>of</strong> the "Glasgow Incorporation<br />
<strong>of</strong> Masons" bears date September 22, 1620,<br />
viz ., " Entry <strong>of</strong> Apprentices to the Lodge<br />
<strong>of</strong> Glasgow, the last day <strong>of</strong> Dec ., 1613 years,<br />
compeared John Stewart, &c ." It was<br />
placed on the roll <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Scotland in 1850 as No. 3, bis ; it was exclusively<br />
operative.<br />
"Glasgow Kilwinning" Lodge, No . 4, dates<br />
from 1735 .<br />
"Canongate and Leith, Leith and Canongate"<br />
Lodge, No . 5, is authoritatively acknowledged<br />
as dating from 1688 .<br />
Lodge <strong>of</strong> "Old Kilwinning St . John," Inverness,<br />
No. 6, was granted a Charter <strong>of</strong><br />
Confirmation on November 30, 1737, its exist-<br />
ence being admitted from the year 1678, but<br />
a cloud rests upon the latter record .<br />
" Hamilton Kilwinning" Lodge, No. 7, is<br />
considered to date from the year 1695 .<br />
Thus Bro . Gould, in his remarkable History,<br />
continues quoting old Charters, Laws,<br />
Statutes, etc., back even to the sixteenth century,<br />
in a most interesting manner, dissenting<br />
largely from the early history <strong>of</strong> Bro .<br />
George H. Fort, and as well from the Antiquities<br />
<strong>of</strong> <strong>Freemasonry</strong>, by Bro . Findel. (See<br />
"Four Old Lodges .")<br />
<strong>Freemasonry</strong>, History <strong>of</strong> . See : <strong>The</strong> History<br />
<strong>of</strong> <strong>Freemasonry</strong>, by Albert Gallatin <strong>Mackey</strong><br />
and William R . Singleton, published in seven<br />
volumes by <strong>The</strong> <strong>Masonic</strong> History Company,<br />
New York. <strong>The</strong> History <strong>of</strong> <strong>Freemasonry</strong>, by<br />
Robert Freke Gould, published in six volumes,<br />
London . <strong>The</strong> History <strong>of</strong> <strong>Freemasonry</strong>, by J .<br />
G . Findel, published in eight volumes, Leipzig<br />
; second edition, London, 1869 .<br />
See also : <strong>The</strong> Antiquity <strong>of</strong> <strong>Freemasonry</strong> ;<br />
Origin <strong>of</strong> <strong>Freemasonry</strong> ; Operative <strong>Freemasonry</strong><br />
and Speculative <strong>Freemasonry</strong> .<br />
Freemasons <strong>of</strong> the Church . An architectural<br />
college was organized in London,<br />
in the year 1842, under the name <strong>of</strong> "Freemasons<br />
<strong>of</strong> the Church for the Recovery,<br />
Maintenance, and Furtherance <strong>of</strong> the True<br />
Principles and Practice <strong>of</strong> Architecture ."<br />
<strong>The</strong> founders <strong>of</strong> the association announced<br />
their objects to be "the rediscovery <strong>of</strong> the<br />
ancient principles <strong>of</strong> architecture ; the sanction<br />
<strong>of</strong> good principles <strong>of</strong> building, and the<br />
condemnation <strong>of</strong> bad ones ; the exercise <strong>of</strong><br />
scientific and experienced judgment in the<br />
choice and use <strong>of</strong> the proper materials ; the<br />
infusion, maintenance, and advancement <strong>of</strong><br />
science throughout architecture ; and eventually,<br />
by developing the powers <strong>of</strong> the college<br />
upon a just and beneficial footing, to reform<br />
the whole practice <strong>of</strong> architecture, to raise<br />
it from its present vituperated condition,<br />
and to bring around it the same unquestioned<br />
honor which is at present enjoyed<br />
by almost every other pr<strong>of</strong>ession ." One <strong>of</strong><br />
their members has said that the title assumed<br />
was not intended to express any conformity<br />
with the general body <strong>of</strong> Freemasons, but<br />
rather as indicative <strong>of</strong> the pr<strong>of</strong>ound views <strong>of</strong><br />
the college, namely, the recovery, maintenance,<br />
and furtherance <strong>of</strong> the free principles and<br />
practise <strong>of</strong> architecture ; and that, in addition,<br />
they made it an object <strong>of</strong> their exertions to<br />
preserve or effect the restoration <strong>of</strong> architectural<br />
remains <strong>of</strong> antiquity, threatened unnecessarily<br />
with demolition or endangered by decay .<br />
But it is evident, from the close connection <strong>of</strong><br />
modern <strong>Freemasonry</strong> with the building gilds<br />
<strong>of</strong> the Middle Ages, that any investigation<br />
into the condition <strong>of</strong> Medieval architecture<br />
must throw light on <strong>Masonic</strong> history .<br />
Free-Will and Accord . <strong>The</strong>re is one<br />
peculiar feature in the <strong>Masonic</strong> Institution<br />
that must commend it to the respect <strong>of</strong> every<br />
generous mind. In other associations it is<br />
considered meritorious in a member to exert<br />
his influence in obtaining applications for<br />
admission ; but it is wholly uncongenial with
FREE-WILL<br />
FRENCH 285<br />
the spirit <strong>of</strong> our Order to persuade anyone<br />
to become a Mason . Whosoever seeks a<br />
knowledge <strong>of</strong> our mystic rites, must first be<br />
prepared for the ordeal in his heart ; he must<br />
not only be endowed with the necessary moral<br />
qualifications which would fit him for admission<br />
into our ranks, but he must come too,<br />
uninfluenced by friends and unbiased by<br />
unworthy motives . This is a settled landmark<br />
<strong>of</strong> the Order ; and, therefore, nothing<br />
can be more painful to a true Mason than<br />
to see this landmark violated by young and<br />
heedless brethren . For it cannot be denied<br />
that it is sometimes violated ; and this habit<br />
<strong>of</strong> violation is one <strong>of</strong> those unhappy influences<br />
sometimes almost insensibly exerted upon<br />
Masonry by the existence <strong>of</strong> the many secret<br />
societies to which the present age has given<br />
birth, and which resemble Masonry in nothing<br />
except in having some sort <strong>of</strong> a secret ceremony<br />
<strong>of</strong> initiation . <strong>The</strong>se societies are<br />
introducing into some parts <strong>of</strong> America<br />
such phraseology as a "card" for a "demit,"<br />
or "worthy" for "worshipful," or "brothers"<br />
for "brethren." And there are some men<br />
who, coming among us imbued with the<br />
principles and accustomed to the usages <strong>of</strong><br />
these modern societies, in which the persevering<br />
solicitation <strong>of</strong> candidates is considered<br />
as a legitimate and even laudable practise,<br />
bring with them these preconceived notions,<br />
and consider it their duty to exert all their<br />
influence in persuading their friends to become<br />
members <strong>of</strong> the Craft . Men who thus misunderstand<br />
the true policy <strong>of</strong> our Institution<br />
should be instructed by their older and more<br />
experienced brethren that it is wholly in<br />
opposition to all our laws and principles to<br />
ask any man to become a Mason, or to exercise<br />
any kind <strong>of</strong> influence upon the minds <strong>of</strong> others,<br />
except that <strong>of</strong> a truly <strong>Masonic</strong> life and a<br />
practical exemplification <strong>of</strong> its tenets, by<br />
which they may be induced to ask admission<br />
into our Lodges . We must not seek-we<br />
are to be sought .<br />
And if this were not an ancient law, embedded<br />
in the very cement that upholds our<br />
system, policy alone would dictate an adherence<br />
to the voluntary usage . We need<br />
not now fear that our Institution will suffer<br />
from a deficiency <strong>of</strong> members . Our greater<br />
dread should be that, in its rapid extension,<br />
less care may be given to the selection <strong>of</strong><br />
candidates than the interests and welfare<br />
<strong>of</strong> the Order demand . <strong>The</strong>re can, therefore,<br />
be no excuse for the practise <strong>of</strong> persuading<br />
candidates, and every hope <strong>of</strong> safety in<br />
avoiding such a practise . It should always be<br />
borne in mind that the candidate who comes<br />
to us not <strong>of</strong> his own "free-will and accord,"<br />
but induced by the persuasions <strong>of</strong> his friends<br />
-no matter how worthy he otherwise may be<br />
-violates, by so coming, the requirements<br />
<strong>of</strong> our Institution on the very threshold <strong>of</strong><br />
its temple, and, in ninety-nine cases out <strong>of</strong> a<br />
hundred, fails to become imbued with that<br />
zealous attachment to the Order which is<br />
absolutely essential to the formation <strong>of</strong><br />
true <strong>Masonic</strong> character .<br />
a<br />
Freimaurer. German for Freemason.<br />
Mauer means "a wall," and mauern, "to<br />
build a wall ." Hence, literally, freimaurer<br />
is a "builder <strong>of</strong> walls" who is free <strong>of</strong> his<br />
gild, from the fact that the building <strong>of</strong> walls<br />
was the first occupation <strong>of</strong> masons .<br />
Frelmaurerel. German for <strong>Freemasonry</strong> .<br />
French, Benjamin Brown . A distinguished<br />
Mason <strong>of</strong> the United States, who<br />
was born at Chester, in New Hampshire,<br />
September 4, 1800, and died at the city <strong>of</strong><br />
Washington, where he had long resided, on<br />
August 12, 1870. He was initiated into<br />
Masonry in 1825, and during his whole life<br />
took an active interest in the affairs <strong>of</strong> the<br />
Fraternity . . He served for many years as<br />
General <strong>Grand</strong> Secretary <strong>of</strong> the General<br />
<strong>Grand</strong> Chapter, and <strong>Grand</strong> Recorder <strong>of</strong> the<br />
<strong>Grand</strong> Encampment <strong>of</strong> the United States .<br />
In 1846, soon after his arrival in Washington<br />
he was elected <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> the District, a position which he<br />
repeatedly occupied. In 1859, be was elected<br />
<strong>Grand</strong> Master <strong>of</strong> the Templars <strong>of</strong> the United<br />
States, a distinguished position which he held<br />
for six years, having been reelected in 1862 .<br />
His administration, during a period <strong>of</strong> much<br />
excitement in the country, was marked by<br />
great firmness, mingled with a spirit <strong>of</strong> conciliation.<br />
He was also a prominent member<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite,<br />
and at the time <strong>of</strong> his death was the Lieutenant<br />
<strong>Grand</strong> Commander <strong>of</strong> the Supreme<br />
Council for the . Southern Jurisdiction <strong>of</strong><br />
the United States .<br />
Bro . French was possessed <strong>of</strong> much intellectual<br />
ability, and contributed no small<br />
share <strong>of</strong> his studies to the literature <strong>of</strong> Masonry<br />
. His writings, which have not yet been<br />
collected, were numerous, and consisted <strong>of</strong><br />
<strong>Masonic</strong> odes, many <strong>of</strong> them marked with<br />
the true poetic spirit, eloquent addressee on<br />
various public occasions, learned dissertations<br />
on <strong>Masonic</strong> law, and didactic essays, which<br />
were published at the time in various periodicals<br />
. His decisions on Templar law have always<br />
been esteemed <strong>of</strong> great value .<br />
French Rite. (Rite Francais ou Modern.)<br />
<strong>The</strong> French or Modern Rite is one <strong>of</strong> the<br />
three principal Rites <strong>of</strong> <strong>Freemasonry</strong>. It<br />
consists <strong>of</strong> seven degrees, three symbolic<br />
and four higher, viz . : 1 . Apprentice ; 2 .<br />
Fellow-Craft ; 3 . Master ; 4. Elect ; 5 . Scotch<br />
Master ; 6. Knight <strong>of</strong> the East ; 7 . Rose Croix .<br />
This Rite is practised in France, in Brazil,<br />
and in Louisiana. It was founded, in 1786,<br />
by the <strong>Grand</strong> Orient <strong>of</strong> France, who, unwilling<br />
to destroy entirely the high degrees<br />
which were then practised by the different<br />
Rites, and yet anxious to reduce them to a<br />
smaller number and to greater simplicity,<br />
extracted these degrees out <strong>of</strong> the Rite <strong>of</strong><br />
Perfection, making some few slight modifications<br />
. Most <strong>of</strong> the authors who have<br />
treated <strong>of</strong> this Rite have given to its symbolism<br />
an entirely astronomical meaning .<br />
Among these writers, we may refer to Ragon,<br />
in his Cours Philosophique, as probably the<br />
most scientific .
286 FRERES<br />
FURNITURE<br />
Ragon, in his Tuileur General (p . 51), says<br />
that the four degrees <strong>of</strong> the French Rite,<br />
which were elaborated to take the place <strong>of</strong><br />
the thirty de grees <strong>of</strong> the Scottish Rite,<br />
have for their basis the four physical pro<strong>of</strong>s<br />
to which the recipiendary submits in the<br />
First Degree. And that the symbolism<br />
further represents the sun in his annual<br />
progress through the four seasons. Thus, the<br />
Elect Degree represents the element <strong>of</strong> Earth<br />
and the season <strong>of</strong> Spring; the Scottish Master<br />
represents Air and the Summer ; the Knight<br />
<strong>of</strong> the East rep resents Water and Autumn ;<br />
and the Rose Croix represents Fire; but he<br />
does not claim that it is consecrated to Winter,<br />
although that would be the natural conclusion.<br />
<strong>The</strong> original Rose Croix was an eminently<br />
Christian degree, which, being found inconvenient,<br />
was in 1860 substituted b y the<br />
Philosophic Rose Croix which now forms<br />
the summit <strong>of</strong> the French Rite .<br />
Freres Pontifes. See Bridge Builders <strong>of</strong><br />
the Middle Ages .<br />
Frey or Freta. Grimme, in his Deutsche<br />
Mythologie (pp. 191, 279), traces the name<br />
Freia through the ancient Teutonic dialects<br />
and explains it to signify plenty and beauty.<br />
Also, see Thorpe Northern Mythology, (vol . i .,<br />
pp . 197, 198) . <strong>The</strong> column or pillar set apart<br />
to the goddess Frey in the temple <strong>of</strong> Upsala<br />
became the pillar <strong>of</strong> beauty or plenteousness .<br />
Bro . Fort says, in his Antiquities (ch . 27),<br />
the three divinities in the Norse temple at<br />
Upsala, in Denmark, Odin Thor, and Frey,<br />
were typical supports <strong>of</strong> the universe-Wisdom,<br />
Strength, and Beauty-or the three<br />
<strong>of</strong> the ten columns in the Hebrew se hiroth,<br />
in the Jewish philosophy, designate as Sapientia,<br />
Pulchritudo, and Fundamentum ;<br />
which, like the three columns existing in a<br />
Lodge <strong>of</strong> Freemasons, symbolize the moralistic<br />
pillars <strong>of</strong> the world, represented by<br />
the Lodge itself. An additional significant<br />
fact confronts us at this point : the column<br />
<strong>of</strong> Beauty or Plenty, originally emblematic<br />
<strong>of</strong> Frey, is situated in the south <strong>of</strong> the Lodge .<br />
A <strong>Masonic</strong> symbol--sheaf <strong>of</strong> grain-always<br />
suspended above that station, denotes plenteousness<br />
. Freia may also be comparatively<br />
described as the Scandinavian Isis .<br />
Friendly Societies. Societies first established<br />
toward the end <strong>of</strong> the last century,<br />
in England, for the relief <strong>of</strong> mechanics,<br />
laborers, and other persons who derived their<br />
support from their daily toil. By the weekly<br />
payment <strong>of</strong> a stipulated sum, the members<br />
secured support and assistance from the<br />
society when sick, and payment <strong>of</strong> the expenses<br />
<strong>of</strong> burial when they died . <strong>The</strong>se<br />
societies gave origin to the Odd Fellows and<br />
other similar associations, but they have no<br />
relation whatever to <strong>Freemasonry</strong> .<br />
Friend <strong>of</strong> St. John. <strong>The</strong> Sixth Degree<br />
<strong>of</strong> the system practised by the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Sweden . It is comprehended in the degree<br />
<strong>of</strong> Knight <strong>of</strong> the East and West .<br />
Friend <strong>of</strong> Truth . <strong>The</strong> Fifth Degree<br />
<strong>of</strong> the Rite <strong>of</strong> African Architects .<br />
Friendship. Leslie, in 1741, delivered<br />
the first descant on Friendship, as peculiarly<br />
a <strong>Masonic</strong> virtue. He was followed by<br />
Hutchinson, Preston and other writers, and<br />
now in the modern lectures it is adop ted as<br />
one <strong>of</strong> the precious jewels <strong>of</strong> a Master Mason .<br />
Of universal friendship, blue is said to be the<br />
symbolic color . "In regular gradation,"<br />
says Munkhouse (Disc ., i ., 17), "and by an<br />
easy descent, brotherly love extends itself<br />
to lesser distinct societies or to particular<br />
individuals, and thus becomes friendship<br />
either <strong>of</strong> convenience or <strong>of</strong> personal affection .<br />
Cicero says, "Amicitia nisi inter bonus non<br />
potent," Friendship can exist only among<br />
the good .<br />
Fund <strong>of</strong> Benevolence. A fund established<br />
in 1727 by the <strong>Grand</strong> Lodge <strong>of</strong> England<br />
and solely devoted to charity. <strong>The</strong><br />
regulations for its management are as follows :<br />
Its distribution and application is directed<br />
by the Constitutions to be monthly, for which<br />
purpose a Board <strong>of</strong> Benevolence is holden on<br />
the last Wednesday <strong>of</strong> every month except<br />
December, when it is on the third Wednesday .<br />
This Lodge consists <strong>of</strong> all the present and<br />
past <strong>Grand</strong> Officers, all actual Masters <strong>of</strong><br />
Lodges, and twelve Past Masters . <strong>The</strong><br />
brother presiding is bound strictly to enforce<br />
all the regulations <strong>of</strong> the Craft respecting<br />
the distribution <strong>of</strong> the fund, and must be<br />
satisfied, before any petition is read, that all<br />
the required formalities have been complied<br />
with . To every petition must be added a<br />
recommendation, signed in open Lodge by<br />
the Master, Wardens, and a majority <strong>of</strong> the<br />
members then present, to which the petitioner<br />
does or did belong, or from some other contributing<br />
Lodge, certifying that they have<br />
known him to have been in reputable or at<br />
least tolerable, circumstances, and that he<br />
has been not less than five years a subscribing<br />
member to a regular Lodge .<br />
Fund, <strong>Grand</strong> Masters' . A fund over<br />
which the G. Master <strong>of</strong> the United G . Lodge<br />
<strong>of</strong> England exercises exclusive control . It<br />
originated with a sum <strong>of</strong> £2,730 subscribed<br />
by the Craft in 1870, when the Earl <strong>of</strong> Zetland<br />
retired from the <strong>Grand</strong> Mastership, and is<br />
known as "<strong>The</strong> Zetland Fund ."<br />
Funds <strong>of</strong> the Lodge . <strong>The</strong> funds <strong>of</strong><br />
the Lodge are p laced in the keeping <strong>of</strong> the<br />
Treasurer, to whom all moneys received by<br />
the Secretary must be immediately paid .<br />
Hence each <strong>of</strong> these <strong>of</strong>ficers is a check on<br />
the other . And hence, too, the "Thirtynine<br />
Regulations" <strong>of</strong> 1721 say that the<br />
<strong>Grand</strong> Treasurer should be "a brother <strong>of</strong><br />
good worldly substance" (Constitutions, 1723,<br />
p . 62) lest impecuniosity should tempt him<br />
to mate use <strong>of</strong> the Lodge funds .<br />
Funeral Rites. See Burial.<br />
Furlac . A word in the high degrees,<br />
whose etymology is uncertain but probably<br />
Arabic. It is said to signify the angel <strong>of</strong> the<br />
earth .<br />
Furniture <strong>of</strong> a Lodge . <strong>The</strong> Bible<br />
square, and compasses are technically said<br />
to constitute the furniture <strong>of</strong> a Lodge . <strong>The</strong>y
FUSTIER<br />
G 287<br />
are respectfully dedicated to God, the Master<br />
<strong>of</strong> the Lodge, and the Craft . Our English<br />
brethren differ from us in their explanation<br />
<strong>of</strong> the furniture. Oliver gives their illustration<br />
from the English lectures, as follows :<br />
"~he Bible is said to derive from God<br />
to man in general ; because the Almighty<br />
has been pleased to reveal more <strong>of</strong> His divine<br />
will by that holy book than by any other<br />
means . <strong>The</strong> Compasses being the chief<br />
implement used in the construction <strong>of</strong> all<br />
architectural plans and designs, are assigned<br />
to the <strong>Grand</strong> Master in particular as emblems<br />
<strong>of</strong> his dignity, he being the chief head and<br />
ruler <strong>of</strong> the Craft . <strong>The</strong> square is given<br />
to the whole <strong>Masonic</strong> body, because we are<br />
all obligated within it, and are consequently<br />
bound to act thereon ." (Landmarks, i ., 169 .)<br />
But the lecture <strong>of</strong> the early part <strong>of</strong> the last<br />
century made the furniture consist <strong>of</strong> the<br />
Mosaic Pavement, Blazing Star, and the Indented<br />
Tarsel, while the Bible, square, and<br />
compass were considered as additional<br />
furniture .<br />
Fustier. An <strong>of</strong>ficer <strong>of</strong> the <strong>Grand</strong> Orient<br />
<strong>of</strong> France in the beginning <strong>of</strong> this century .<br />
In 1810, he published, and presented to the<br />
<strong>Grand</strong> Orient, a Geographical Chart <strong>of</strong> the<br />
Lodges in France and its Dependencies . He<br />
was the author <strong>of</strong> several memoirs, dissertations,<br />
etc ., on <strong>Masonic</strong> subjects, and<br />
<strong>of</strong> a manuscript entitled Nomenclature Alphabetique<br />
des Grades . Oliver (Landmarks,<br />
ii ., 95) says that he promulgated a new system<br />
<strong>of</strong> sixty-four degrees. But he seems to have<br />
mistaken Fustier's catalogue <strong>of</strong> degrees invented<br />
by others for a system established<br />
by himself . No record can be found elsewhere<br />
<strong>of</strong> such a system . Lenning says<br />
(Encyc. der Freimaurerei) that Fustier was a<br />
dealer in <strong>Masonic</strong> decorations and in the<br />
transcript <strong>of</strong> rituals, <strong>of</strong> which he had made<br />
a collection <strong>of</strong> more than four hundred, which<br />
he sold at established prices .<br />
Future Life. Lorenzo de Medici said<br />
that all those are dead, even for the present<br />
life, who do not believe in a future state .<br />
<strong>The</strong> belief in that future life, it is the object<br />
<strong>of</strong> <strong>Freemasonry</strong>, as it was <strong>of</strong> the ancient<br />
initiations, to teach .<br />
Fylfot . An ancient symbol well known<br />
among Heralds . It is sometimes<br />
known as the crux dissimulata,<br />
found in the catacombs <strong>of</strong> Rome,<br />
and forms one <strong>of</strong> the symbols <strong>of</strong> the<br />
degree <strong>of</strong> Prince <strong>of</strong> Mercy, Scottish<br />
Rite System . It is a form <strong>of</strong> the "Swastika ."<br />
(See Jaina Cross .)<br />
aG. (Hebrew, a . Chaldaic, or<br />
hieroglyphic .) <strong>The</strong> seventh letter <strong>of</strong><br />
the English and Roman alphabets .<br />
In the Greek and many other alphabets<br />
it is the third in place ; in the<br />
I<br />
Russian, Wallachian, and some others it is<br />
the fourth ; in the Arabic the fifth, and in<br />
the Ethiopian the twentieth .<br />
In Hebrew it is called "Gimel," is <strong>of</strong> the<br />
numerical value <strong>of</strong> 3, and its signification is<br />
camel. It is associated with the third sacred<br />
name <strong>of</strong> God in Hebrew, 511a (Ghadol),<br />
magnus . In Masonry it is given as the initial<br />
<strong>of</strong> God . <strong>The</strong> <strong>Masonic</strong> use <strong>of</strong> the letter<br />
tends to the belief <strong>of</strong> a modern form in the<br />
ceremony <strong>of</strong> the Fellow-Craft Degree . (See<br />
G. 0. D .)<br />
G . As in all Roman Catholic and in<br />
many Protestant churches the cross, engraved<br />
or sculptured in some prominent<br />
position, will be found as the expressive<br />
symbol <strong>of</strong> Christianity, so in every <strong>Masonic</strong><br />
Lodge a letter G may be seen in the east,<br />
either painted on the wall or sculptured in<br />
wood or metal, and suspended over the<br />
Master's chair . This is, in fact, if not the<br />
most prominent, certainly the most familiar,<br />
<strong>of</strong> all the symbols <strong>of</strong> <strong>Freemasonry</strong> . It is<br />
the one to which the poet Burns alluded in<br />
G<br />
those well-known and <strong>of</strong>ten-quoted lines,<br />
in which he speaks <strong>of</strong><br />
" that hieroglyphic bright,<br />
Which none but Craftsmen ever saw" ;<br />
that is to say, ever saw understandinglyever<br />
saw, knowing at the same time what it<br />
meant.<br />
<strong>The</strong>re is an uncertainty as to the exact<br />
time when this symbol was first introduced<br />
into Speculative Masonry . It was not derived,<br />
in its present form, from the Operative<br />
Masons <strong>of</strong> the Middle Ages, who bestowed<br />
upon <strong>Freemasonry</strong> so much <strong>of</strong> its<br />
symbolism, for it is not found among the<br />
architectural decorations <strong>of</strong> the old cathedrals.<br />
Dr . Oliver says it was "in the old<br />
lectures" ; but this is an uncertain expression .<br />
From Prichard's Masonry Dissected, which<br />
was published in 1730, it would seem that<br />
the symbol was not in use at that date. But<br />
it may have been omitted . If Tubal Cain,<br />
which was published in 1767, is, as it purported<br />
to be, identical with Prichard's work,<br />
the question is settled ; for it contains the<br />
lecture on the letter G, to which reference<br />
will directly be made .<br />
It is, however, certain that the symbol<br />
was well known and recognized in 1766, and
288 G<br />
G<br />
some few years before. <strong>The</strong> book entitled<br />
the first edition <strong>of</strong><br />
Solomon in all his Glory,<br />
which appeared in that year, and which is a<br />
translation <strong>of</strong> "Le Mason demasque," contains<br />
the reference to and the explanation <strong>of</strong> the<br />
symbol . <strong>The</strong> work contains abundant internal<br />
evidence that it is a translation, and<br />
hence the symbol may, like some others <strong>of</strong><br />
the system subsequent to 1717, have been<br />
first introduced on the Continent, and then<br />
returned in the translation, all <strong>of</strong> which<br />
would indicate a date some years anterior<br />
to 1776 for the time <strong>of</strong> its adoption .<br />
In the ritual contained in Tubal Cain<br />
(p. 18) or, if that be only a reprint, in Ma-<br />
that is to say, in 1768 or in<br />
sonry lyisseeted,<br />
1730, there is a test which is called "<strong>The</strong><br />
Repeating the Letter G," and which Dr .<br />
Oliver gives in his Landmarks (i., 454) as a<br />
part <strong>of</strong> the "old lectures ." It is doggerel<br />
verse, and in the form <strong>of</strong> a catechism between<br />
an examiner and a respondent, a form greatly<br />
affected in these old lectures, and is as follows :<br />
"Rnsr .-In the Midst <strong>of</strong> Solomon's Temple<br />
there stands a G,<br />
A letter for all to read and see ;<br />
But few there be that understand<br />
What means the letter G .<br />
"Ex .-My friend, if you pretend to be<br />
Of this Fraternity,<br />
You can forthwith and rightly tell<br />
What means that letter G .<br />
"Rnsr.-By sciences are brought about,<br />
Bodies <strong>of</strong> various kinds,<br />
Which do appear to perfect sight ;<br />
But none but males shall know my<br />
mind .<br />
"Ex.-the Right shall.<br />
"Rnsr.-If Worshipful .<br />
"Ex.-Both Right and Worshipful I am ;<br />
To hail you I have command,<br />
That you forthwith let me know,<br />
As I you may understand .<br />
"Rnsr.-By letters four and science five,<br />
This G aright doth stand,<br />
In a due art and proportion ;<br />
You have your answer, Friend ."<br />
And now as to the signification <strong>of</strong> the<br />
symbol. We may say, in the first place,<br />
that the explanation is by no means, and<br />
never has been, esoteric . As the symbol itself<br />
has always been exposed to public view,<br />
forming, as it does, a prominent part <strong>of</strong> the<br />
furniture <strong>of</strong> a Lodge, to be seen by everyone,<br />
so our <strong>Masonic</strong> authors, from the earliest<br />
times, have not hesitated to write, openly<br />
and in the plainest language, <strong>of</strong> its signification<br />
. <strong>The</strong> fact is, that the secret instruction<br />
in reference to this symbol relates not<br />
to the knowledge <strong>of</strong> the symbol itself, but to<br />
the mode in which, and the object for which,<br />
that knowledge has been obtained .<br />
Hutchinson, who wrote as early as 1776,<br />
says, in his Spirit <strong>of</strong> Masonry (Lect. viii .),<br />
"It is now incumbent on me to demonstrate<br />
to you the great signification <strong>of</strong> the letter<br />
G, wherewith Lodges and the medals <strong>of</strong><br />
Masons are ornamented .<br />
"To apply its signification to the name <strong>of</strong><br />
God only is depriving it <strong>of</strong> part <strong>of</strong> its <strong>Masonic</strong><br />
import ; although I have already shown that<br />
the symbols used in Lodges are expressive<br />
<strong>of</strong> the Divinity's being the great object <strong>of</strong><br />
Masonry, as Architect <strong>of</strong> the world .<br />
"This significant letter denotes Geometry,<br />
which, to artificers, is the science by which<br />
all their labours are calculated and formed ;<br />
and to Masons, contains the determination,<br />
definition, and pro<strong>of</strong> <strong>of</strong> the order, beauty<br />
and wonderful wisdom <strong>of</strong> the power <strong>of</strong> God<br />
in His creation ."<br />
Again, Dr. Frederick Dalcho, a distinguished<br />
Mason <strong>of</strong> South Carolina, in one<br />
<strong>of</strong> his Orations,<br />
"<strong>The</strong> letter<br />
delivered and published in<br />
1801, uses the following language :<br />
G, which ornaments the Master's<br />
Lodge, is not only expressive <strong>of</strong> the<br />
name <strong>of</strong> the <strong>Grand</strong> Architect <strong>of</strong> the universe,<br />
but also denotes the science <strong>of</strong> Geometry, so<br />
necessary to artists. But the adoption <strong>of</strong> it<br />
by Masons implies no more than their respect<br />
for those inventions which demonstrate to<br />
the world the power, the wisdom, and beneficence<br />
<strong>of</strong> the Almighty Builder in the works<br />
<strong>of</strong> the creation ." (P . 27 .)<br />
Lastly, Dr . Oliver has said, in his Golden<br />
Remains <strong>of</strong> the Early <strong>Masonic</strong> Writers, that<br />
"the term G. A . O. T . U . is used among<br />
Masons for this great and glorious Being,<br />
designated by the letter G, that it may be<br />
applied by every brother to the object <strong>of</strong><br />
his adoration ."<br />
More quotations are unnecessary to show<br />
that from the earliest times, since the adoption<br />
<strong>of</strong> the letter as a symbol, its explanation<br />
has not been deemed an esoteric or secret<br />
part <strong>of</strong> the ritual . No <strong>Masonic</strong> writer has<br />
hesitated openly to give an explanation <strong>of</strong><br />
its meaning. <strong>The</strong> mode in which, and the<br />
purpose for which, that explanation was<br />
obtained are the only hidden things about<br />
the symbol .<br />
It is to be regretted that the letter G, as<br />
a symbol, was ever admitted into the <strong>Masonic</strong><br />
system . <strong>The</strong> use <strong>of</strong> it, as an initial,<br />
would necessarily confine it to the English<br />
language and to modern times . It wants,<br />
therefore, as a symbol, the necessary characteristics<br />
<strong>of</strong> both universality and antiquity.<br />
<strong>The</strong> Greek letter gamma is said to<br />
have been venerated by the Pythagoreans<br />
because it was the initial <strong>of</strong> yewp4rptaa, or<br />
But this veneration could not<br />
Geometry .<br />
have been shared by other nations whose<br />
alphabet had no gamma, and where the<br />
word for geometry was entirely different .<br />
<strong>The</strong>re can be no doubt that the letter G<br />
is a very modern symbol, not belonging to<br />
any old system anterior to the origin <strong>of</strong> the<br />
English language . It is, in fact, a corruption<br />
<strong>of</strong> the old Hebrew Kabbalistic symbol, the<br />
letter yod `, by which the sacred name <strong>of</strong><br />
God-in fact, the most sacred name, the<br />
Tetragrammaton-is expressed . This letter,<br />
yod, is the initial letter <strong>of</strong> the word 71fi',
GABAON<br />
GAEDICKE 289<br />
or Jehovah, and is constantly to be met with<br />
among Hebrew writers, as the abbreviation<br />
or symbol <strong>of</strong> that most holy name, which,<br />
indeed, was never written at length . Now,<br />
as G is in like manner the initial <strong>of</strong> God,<br />
the English equivalent <strong>of</strong> the Hebrew Jehovah,<br />
the letter has been adopted as a symbol<br />
intended to supply to modern Lodges the<br />
place <strong>of</strong> the Hebrew symbol . First adopted<br />
by the English ritual makers, it has, without<br />
remark, been transferred to the Masonry <strong>of</strong><br />
the Continent, and it is to be found as a<br />
symbol in all the systems <strong>of</strong> Germany, France,<br />
Spain, Italy, Portugal, and every other<br />
country where Masonry has been introduced ;<br />
although in Germany only can it serve, as it<br />
does in England, for an intelligent symbol .<br />
<strong>The</strong> letter G, then, has in Masonry the<br />
same force and signification that the letter<br />
yod had among the Kabbalists . It is only a<br />
symbol <strong>of</strong> the Hebrew letter, and, as that<br />
is a symbol <strong>of</strong> God, the letter G is only a<br />
symbol <strong>of</strong> a symbol . As for its reference<br />
to geometry, Kloss the German <strong>Masonic</strong><br />
historian, says that the old Operative Masons<br />
referred the entire science <strong>of</strong> geometry to<br />
the art <strong>of</strong> building, which gave to the modern<br />
English Masons occasion to embrace the<br />
whole system <strong>of</strong> <strong>Freemasonry</strong> under the<br />
head <strong>of</strong> Geometry, and hence the symbol<br />
<strong>of</strong> that science, as well as <strong>of</strong> God, was adopted<br />
for the purpose <strong>of</strong> giving elevation to the<br />
Fellow-Craft's Degree .<br />
Indeed, the symbol, made sacred by its<br />
reference to the <strong>Grand</strong> Geometrician <strong>of</strong> the<br />
universe, was well worthy to be applied to<br />
that science which has, from the remotest<br />
times, been deemed synonymous with Masonry<br />
.<br />
Gabaon . A significant word in the high<br />
degrees. Oliver says (Landm ., i ., 335), "in<br />
philosophical Masonry, heaven, or, more correctly<br />
speaking, the third heaven, is denominated<br />
Mount Gabaon, which is feigned to be<br />
accessible only by the seven degrees that<br />
compose the winding staircase. <strong>The</strong>se are<br />
the degrees terminating in the Royal Arch ."<br />
Gabaon is defined to signify "a high place ."<br />
It is the Septuagint and Vulgate form <strong>of</strong><br />
1l ;7:a, Gibeon, which was the city in which<br />
the tabernacle was stationed during the<br />
reigns <strong>of</strong> David and Solomon . <strong>The</strong> word<br />
means a city built on a hill, and is referred<br />
to in 2 Chron . i . 3. "So Solomon, and all<br />
the congregation with him, went to the high<br />
place that was at Gibeon ; for there was the<br />
tabernacle <strong>of</strong> the congregation <strong>of</strong> God ."<br />
In a ritual <strong>of</strong> the middle <strong>of</strong> the last century,<br />
it is said that Gabanon is the name<br />
<strong>of</strong> a Master Mason . This word is a striking<br />
evidence <strong>of</strong> the changes which Hebrew<br />
words have undergone in their transmission<br />
to <strong>Masonic</strong> rituals, and <strong>of</strong> the almost impossibility<br />
<strong>of</strong> tracing them to their proper<br />
root . It would seem difficult to find a connection<br />
between Gabanon and any known<br />
Hebrew word. But if we refer to Guillemain's<br />
Ritual <strong>of</strong> Adonhiramite Masonry, we<br />
will find the following passage :<br />
"Q. How is a Master called?<br />
"A . Gabaon, which is the name <strong>of</strong> the place<br />
where the Israelites deposited the ark in the<br />
time <strong>of</strong> trouble .<br />
"Q . What does this signify?<br />
"A . That the heart <strong>of</strong> a Mason ought to be<br />
pure enough to be a temple suitable for God ."<br />
(P. 95.)<br />
<strong>The</strong>re is abundant internal evidence that<br />
these two rituals came from a common source,<br />
and that Gabaon is a French distortion, as<br />
Gabanon is an English one, <strong>of</strong> some unknown<br />
word-connected, however, with the Ark <strong>of</strong><br />
the Covenant as the place where that article<br />
was deposited .<br />
Now, we learn from the Jewish records that<br />
the Philistines, who had captured the ark,<br />
deposited it "in the house <strong>of</strong> Abinadab that<br />
was in Gibeah" ; and that David, subsequently<br />
recapturing it, carried it to Jerusalem<br />
but left the tabernacle at Gibeon . <strong>The</strong><br />
ritualist did not remember that the tabernacle<br />
at Gibeon was without the ark, but supposed<br />
that .it was still in that sacred shrine .<br />
Hence, Gabaon or Gabanon must have been<br />
corrupted from either Gibeah or Gibeon, because<br />
the ark was considered to be at some<br />
time in both places. But Gibeon had already<br />
been corrupted by the Septuagint and the Vulgate<br />
versions intoGabaon; and this undoubtedly<br />
is the word from which Gabanon is derived,<br />
through either the Septuagint or the Vulgate,<br />
or perhaps from Josephus, who calls it Gabao .<br />
Gabaonne . In French <strong>Masonic</strong> language,<br />
the widow <strong>of</strong> a Master Mason . Derived from<br />
Gabaon .<br />
Gabor. Heb ., 1:a, strong . A significant<br />
word in the high degrees .<br />
Gabriel. Heb ., a man <strong>of</strong> God . <strong>The</strong><br />
name <strong>of</strong> one <strong>of</strong> the archangels, referred to in<br />
some <strong>of</strong> the high degrees . He interpreted to<br />
Daniel the vision <strong>of</strong> the ram and the he-goat,<br />
and made the prophecy <strong>of</strong> the "seventy<br />
weeks" (Dan . viii . and ix .) ; he announced<br />
the future appearance <strong>of</strong> the Messiah (Dan .<br />
ix . 21, 27) . In the New Testament he foretold<br />
to Zacharias the birth <strong>of</strong> John the Baptist<br />
(Luke i . 19), and to Mary the birth <strong>of</strong> Christ<br />
(Luke i . 26) . Among the Rabbis Gabriel is<br />
entrusted with the care <strong>of</strong> the souls <strong>of</strong> the<br />
dead, and is represented as having taught<br />
Joseph the seventy languages spoken at Babel .<br />
In addition, he was the only angel who could<br />
speak Chaldee and Syriac . <strong>The</strong> Talmud speaks<br />
<strong>of</strong> him as the Prince <strong>of</strong> Fire, the Spirit presiding<br />
over thunder . <strong>The</strong> Mohammedans<br />
term him the Spirit <strong>of</strong> Truth, and believe<br />
that he dictated the Koran to Mohammed .<br />
Gaedicke, Johann Christian . A bookseller<br />
<strong>of</strong> Berlin, born on the 14th <strong>of</strong> December,<br />
1763, and initiated into Masonry in 1804 . He<br />
took much interest in the Order, and was the<br />
author <strong>of</strong> several works, the most valuable<br />
and best known <strong>of</strong> which is the Freimaurer-<br />
Lexicon, or Freemasons' Lexicon, published in<br />
1818 ; which, although far inferior to that <strong>of</strong><br />
Leaning, which appeared four years afterward,<br />
is, as a pioneer work, very creditable to<br />
its author. <strong>The</strong> Lexicon was translated into
290 GAGE<br />
GEDALIAH<br />
Engmasonslish and published in the London Free-<br />
' Magazine .<br />
Gage. See Twenty-four-Inch Gage .<br />
Galahad. Also spelled Galaad . Most probably<br />
a corruption <strong>of</strong> Gilead . Said in the<br />
old rituals to have been the keeper <strong>of</strong> the<br />
Seals in the Scottish degree <strong>of</strong> Knights <strong>of</strong> the<br />
Ninth, Arch or Sacred Vault <strong>of</strong> James VI .<br />
G :. A .• . .• . .• . . • .<br />
Great Architect <strong>of</strong> the Universe, which see .<br />
Gangler . <strong>The</strong> title given to the candidate<br />
in the Scandinavian mysteries, signifying wanderer<br />
. <strong>The</strong> application is also made to the sun .<br />
Garinus. Said in the old ritual <strong>of</strong> the degree<br />
<strong>of</strong> Knights <strong>of</strong> the East and West to have<br />
been the Patriarch <strong>of</strong> Jerusalem, between<br />
whose hands the first Knights <strong>of</strong> that Order<br />
took, in 1182, their vows . It is a corruption,<br />
by the French ritualists, <strong>of</strong> Garimond or Garimund,<br />
Patriarch <strong>of</strong> Jerusalem, before whom<br />
the Hospitalers took their three vows <strong>of</strong> obedience,<br />
chastity, and poverty .<br />
Gassicourt, Cadet de . An apothecary <strong>of</strong><br />
Paris, who, in the year 1796, published a work<br />
entitled Le Tombeau de Jacques Molai, ou histoire<br />
secrete et abregee des inities anciens et modernes<br />
. In this book which embraced all the<br />
errors <strong>of</strong> Barruel and Robison, he made the<br />
same charges <strong>of</strong> atheism and conspiracy<br />
against the Fraternity, and loaded the Chevalier<br />
Ramsay with the most vehement indignation<br />
as a libertine and traitor . But<br />
De Gassicourt subsequently acknowledged his<br />
folly in writing against a society <strong>of</strong> which he<br />
really knew nothing . In fact, in 1805, he solicited<br />
admission into the Order, and was initiated<br />
in the Lodge "1'Abeille," at Paris,<br />
where, in the various <strong>of</strong>fices <strong>of</strong> Orator and<br />
Master, which he filled, he taught and recommended<br />
that Institution which he had once<br />
abused ; and even on a public occasion pronounced<br />
the eulogy <strong>of</strong>- that Ramsay whom he<br />
had formerly anathematized .<br />
Gaston, John . <strong>Grand</strong> Duke <strong>of</strong> Tuscany ;<br />
in 1737 he inaugurated a persecution against<br />
the Freemasons in his dominions .<br />
Gates <strong>of</strong> the Temple . In the system <strong>of</strong><br />
<strong>Freemasonry</strong>, the Temple <strong>of</strong> Solomon is represented<br />
as having a gate on the east, west,<br />
and south sides, but none on the north . In<br />
reference to the historical Temple <strong>of</strong> Jerusalem,<br />
such a representation is wholly incorrect .<br />
In the walls <strong>of</strong> the building itself there were no<br />
places <strong>of</strong> entrance except the door <strong>of</strong> the porch,<br />
which gave admission to the house . But in the<br />
surrounding courts there were gates at every<br />
point <strong>of</strong> the compass. <strong>The</strong> <strong>Masonic</strong> idea <strong>of</strong><br />
the Temple is, however, entirely symbolic .<br />
<strong>The</strong> Temple is to the Speculative Mason only<br />
a symbol, not an historical building, and the<br />
gates are imaginary and symbolic also . <strong>The</strong>y<br />
are, in the first place, symbols <strong>of</strong> the progress<br />
<strong>of</strong> the sun in his daily course, rising in the east,<br />
culminating to the meridian in the south, and<br />
setting in the west . <strong>The</strong>y are also, in the allegory<br />
<strong>of</strong> life, which it is the object <strong>of</strong> the Third<br />
Degree to illustrate, symbols <strong>of</strong> the three stages<br />
<strong>of</strong> youth, manhood, and old age, or, more<br />
properly, <strong>of</strong> birth, lite, and death.<br />
Gaudlnl, <strong>The</strong>obald de . Known as the<br />
monk Gaudini. Elected <strong>Grand</strong> Master <strong>of</strong><br />
Templars, 1291 ; died 1301 .<br />
Gauntlets . Gloves formerly made <strong>of</strong> steel<br />
and worn by knights as a protection to their<br />
hands in battle. <strong>The</strong>y have been adopted in<br />
the United States, as a part <strong>of</strong> the costume <strong>of</strong> a<br />
Knights Templar, under a regulation <strong>of</strong> the<br />
<strong>Grand</strong> Encampment, which directs them to be<br />
"<strong>of</strong> buff leather, the flap to extend four inches<br />
upwards from the wrist, and to have the<br />
appropriate cross embroidered in gold, on<br />
the proper colored velvet, two inches in<br />
length."<br />
Gavel. <strong>The</strong> common gavel is one <strong>of</strong> the<br />
working tools <strong>of</strong> an Entered Apprentice . It is<br />
made use <strong>of</strong> by the Operative Mason to break<br />
<strong>of</strong>f the corners <strong>of</strong> the rough ashlar, and thus<br />
fit it the better for the builder's use, and is<br />
therefore adopted as a symbol in Speculative<br />
Masonry, to admonish us <strong>of</strong> the duty <strong>of</strong><br />
divesting our minds and consciences <strong>of</strong> all<br />
the vices and impurities <strong>of</strong> life, thereby fitting<br />
our bodies as living stones for that spiritual<br />
building not made with hands, eternal in the<br />
heavens.<br />
It borrows its name from its shape, being<br />
that <strong>of</strong> the gable or gavel end <strong>of</strong> a house ; and<br />
this word again comes from the German gipfel<br />
a summit, top, or peak-the idea <strong>of</strong> a pointed<br />
extremity being common to all .<br />
<strong>The</strong> true form <strong>of</strong> the gavel is that <strong>of</strong> the<br />
stone-mason's hammer.<br />
It is to be<br />
made with a cutting<br />
edge, as in the annexed<br />
engraving<br />
that "to break it may <strong>of</strong>f be used the<br />
corners <strong>of</strong> rough<br />
stones," an operation which could never be<br />
effected by the common hammer or mallet .<br />
<strong>The</strong> gavel thus shaped will give, when looked<br />
at in front, the exact representation <strong>of</strong> the<br />
gavel or gable end <strong>of</strong> a house, whence, as has<br />
been already said, the name is derived .<br />
"Hiram,"<br />
<strong>The</strong> gavel<br />
because,<br />
<strong>of</strong> the<br />
like<br />
Master<br />
that architect,<br />
is also called<br />
it governs<br />
the Craft and keeps order in the Lodge,<br />
a<br />
as he did in the Temple .<br />
Gebal . A city <strong>of</strong> Phoenicia, on the Mediterranean,<br />
and under Mount Lebanon . It was<br />
the Byblos <strong>of</strong> the Greeks, where the worship<br />
<strong>of</strong> Adonis, the Syrian Thammuz, was celebrated.<br />
<strong>The</strong> inhabitants, who were Giblites<br />
or, in <strong>Masonic</strong> language, Giblemites, are<br />
said to have been distinguished for the art <strong>of</strong><br />
stone-carving, and are called in the 1st Book<br />
<strong>of</strong> Kings" stone-squarers ." (See Giblim .)<br />
Gedallah . <strong>The</strong> second <strong>of</strong>ficer in a Council<br />
<strong>of</strong> Superexcellent Masters represents Gedaliah<br />
the son <strong>of</strong> Pashur . An historical error<br />
has crept into the ritual <strong>of</strong> this degree in reference<br />
to the Gedaliah who is represented in<br />
it . I have sought to elucidate the question<br />
in my work on Cryptic Masonry in the following<br />
manner :<br />
<strong>The</strong>re are five persons <strong>of</strong> the name <strong>of</strong> Gedaliah<br />
who are mentioned in Scripture, but
GEMARA<br />
GENERAL 291<br />
only two <strong>of</strong> them were contemporary with the<br />
destruction <strong>of</strong> the Temple.<br />
Gedaliah the son <strong>of</strong> Pashur is mentioned by<br />
the prophet Jeremiah (xxxviii . 1) as a prince<br />
<strong>of</strong> the court <strong>of</strong> Zedekiah . He was present at its<br />
destruction, and is known to have been one<br />
<strong>of</strong> the advisers <strong>of</strong> the king . It was through<br />
his counsels, and those <strong>of</strong> his colleagues, that<br />
Zedekiah was persuaded to deliver up the<br />
prophet Jeremiah to death, from which he was<br />
rescued only by the intercession <strong>of</strong> a eunuch <strong>of</strong><br />
the palace .<br />
<strong>The</strong> other Gedaliah was the son <strong>of</strong> Ahikam .<br />
He seems to have been greatly in favor with<br />
Nebuchadnezzar, for after the destruction <strong>of</strong><br />
Jerusalem, and the deportation <strong>of</strong> Zedekiah,<br />
he was appointed by the Chaldean monarch<br />
as his satrap or governor over Judea . He took<br />
up his residence at Mizpah, where he was<br />
shortly afterward murdered by Ishmael, one<br />
<strong>of</strong> the descendants <strong>of</strong> the house <strong>of</strong> David.<br />
<strong>The</strong> question now arises, which <strong>of</strong> these two<br />
is the one referred to in the ceremonies <strong>of</strong> a<br />
Council <strong>of</strong> Superexcellent Masters? I think<br />
there can be no doubt that the founders <strong>of</strong> the<br />
degree intended the second <strong>of</strong>ficer <strong>of</strong> the Council<br />
to represent the former, and not the latter<br />
Gedaliah-the son <strong>of</strong> Pashur, and not Gedaliah<br />
the son <strong>of</strong> Ahikam ; the prince <strong>of</strong> Judah,<br />
and not the governor <strong>of</strong> Judea .<br />
We are forced to this conclusion by various<br />
reasons . <strong>The</strong> Gedaliah represented in the<br />
degree must have been a resident <strong>of</strong> Jerusalem<br />
during the siege, and at the very time <strong>of</strong><br />
the assault, which immediately preceded the<br />
destruction <strong>of</strong> the Temple and the city. Now,<br />
we know that Gedaliah the son <strong>of</strong> Pashur was<br />
with Hezekiah as one <strong>of</strong> his advisers . On the<br />
other hand, it is most unlikely that Gedaliah<br />
the son <strong>of</strong> Ahikam could have been a resident<br />
<strong>of</strong> Jerusalem, for it is not at all probable that<br />
Nebuchadnezzar would have selected such a<br />
one for the important and confidential <strong>of</strong>fice<br />
<strong>of</strong> a satrap or governor . We should rather<br />
suppose that Gedaliah the son <strong>of</strong> Ahikam had<br />
been carried away to Babylon after one <strong>of</strong> the<br />
former sieges ; that he had there, like Daniel,<br />
gained by his good conduct the esteem and respect<br />
<strong>of</strong> the Chaldean monarch ; that he had<br />
come back to Judea with the army ; and that,<br />
on the taking <strong>of</strong> the city, he had been appointed<br />
governor by Nebuchadnezzar . Such<br />
being the facts, it is evident that he could not<br />
have been in the council <strong>of</strong> King Zedekiah,<br />
advising and directing his attempted escape .<br />
<strong>The</strong> modern revivers <strong>of</strong> the degree <strong>of</strong> Superexcellent<br />
Master have, therefore, been wrong<br />
in supposing that Gedaliah the son <strong>of</strong> Ahikam,<br />
and afterward governor <strong>of</strong> Judea, was<br />
the person represented by the second <strong>of</strong>ficer <strong>of</strong><br />
the Council. He was Gedaliah the son <strong>of</strong><br />
Pashur, a wicked man, one <strong>of</strong> Zedekiah's<br />
princes, and was most probably put to death<br />
by Nebuchadnezzar, with the other rinces<br />
and nobles whom he captured in the pins <strong>of</strong><br />
Jericho .<br />
Gemara . See Talmud.<br />
General Assembly . See Assembly.<br />
General <strong>Grand</strong> Chapter . Until the year<br />
1797, the Royal Arch Degree and the degrees<br />
subsidiary to it were conferred in America,<br />
either in irresponsible bodies calling themselves<br />
Chapters, but obedient to no superior<br />
authority, or in Lodges working under a<br />
<strong>Grand</strong> Lodge Warrant . On the 24th <strong>of</strong> October,<br />
1797, a convention <strong>of</strong> committees from<br />
three Chapters, namely, St . Andrew's Chapter<br />
<strong>of</strong> Boston, Temple Chapter <strong>of</strong> Albany, and<br />
Newburyport Chapter, was held at Boston,<br />
which recommended to the several Chapters<br />
within the States <strong>of</strong> New Hampshire, Massachusetts,<br />
Rhode Island, Connecticut, Vermont,<br />
and New York to hold a convention at<br />
Hartford on the fourth Wednesday <strong>of</strong> January<br />
ensuing, to form a <strong>Grand</strong> Chapter for the said<br />
States.<br />
Accordingly, on the 24th <strong>of</strong> January, 1798,<br />
delegates from St . Andrew's Chapter <strong>of</strong> Boston,<br />
Mass . ; King Cyrus Chapter <strong>of</strong> Newburyport,<br />
Mass . ; Providence Chapter <strong>of</strong><br />
Providence, R . I . ; Solomon Chapter <strong>of</strong> Derby,<br />
Conn . ; Franklin Chapter <strong>of</strong> Norwich, Conn . ;<br />
Franklin Chapter <strong>of</strong> New Haven, Conn . ; and<br />
Hudson Chapter <strong>of</strong> Hudson, N . Y. ; to which<br />
were the next day added Temple Chapter <strong>of</strong><br />
Albany, N . Y., and Horeb Chapter <strong>of</strong> Whitestown,<br />
N. Y., assembled at Hartford in Convention,<br />
and, having adopted a Constitution<br />
organized a governing body which they styled<br />
"<strong>The</strong> <strong>Grand</strong> Royal Arch Chapter <strong>of</strong> the Northern<br />
States <strong>of</strong> America ." This body assumed<br />
in its Constitution jurisdiction over only the<br />
States <strong>of</strong> New England and New York, and<br />
provided that Deputy <strong>Grand</strong> Chapters, subject<br />
to its obedience, should be organized in<br />
those States. Ephraim Kirby, <strong>of</strong> Litchfield,<br />
Conn ., was elected <strong>Grand</strong> High Priest ; and it<br />
was ordered that the first meeting <strong>of</strong> the<br />
<strong>Grand</strong> Chapter should be held at Middletown,<br />
Conn ., on the third Wednesday <strong>of</strong> September<br />
next ensuing.<br />
On that day the <strong>Grand</strong> Chapter met, but<br />
the <strong>Grand</strong> Secretary and <strong>Grand</strong> Chaplain<br />
were the only <strong>Grand</strong> Officers present . <strong>The</strong><br />
<strong>Grand</strong> King was represented by a proxy . <strong>The</strong><br />
<strong>Grand</strong> Chapter, however, proceeded to an<br />
election <strong>of</strong> <strong>Grand</strong> Officers, and the old <strong>of</strong>ficers<br />
were elected . <strong>The</strong> body then adjourned to<br />
meet in January, 1799, at Providence, R . I .<br />
On the 9th <strong>of</strong> January, 1799, the <strong>Grand</strong><br />
Chapter met at Providence, the Deputy <strong>Grand</strong><br />
Chapters <strong>of</strong> Massachusetts, Rhode Island,<br />
and New York being represented . At this<br />
meeting, the Constitution was very considerably<br />
modified, and the <strong>Grand</strong> Chapter assumed<br />
the title <strong>of</strong> "<strong>The</strong> General <strong>Grand</strong> Chapter<br />
<strong>of</strong> Royal Arch Masons for the six Northern<br />
States enumerated in the preamble ." <strong>The</strong><br />
meetings were directed to be held septennially<br />
; and the Deputy <strong>Grand</strong> Chapters were<br />
in future to be called "State <strong>Grand</strong> Chapters."<br />
No attempt was, however, made in words to<br />
extend the jurisdiction <strong>of</strong> the General <strong>Grand</strong><br />
Chapter beyond the States already named .<br />
On the 9th <strong>of</strong> January, 1806, a meeting <strong>of</strong><br />
the General <strong>Grand</strong> Royal Arch Chapter was<br />
held at Middletown, representatives being<br />
present from the States <strong>of</strong> Rhode Island, Con-
292 GENERAL<br />
GENERAL<br />
necticut, Vermont, and New York . <strong>The</strong> Constitution<br />
was again revised . <strong>The</strong> title was for<br />
the first time assumed <strong>of</strong> "<strong>The</strong> General <strong>Grand</strong><br />
Chapter <strong>of</strong> Royal Arch Masons for the United<br />
States <strong>of</strong> America," and jurisdiction was extended<br />
over the whole country . This year<br />
may, therefore, be considered as the true date<br />
<strong>of</strong> the establishment <strong>of</strong> the General <strong>Grand</strong><br />
Chapter .<br />
In 1826 the septennial meetings were abolished,<br />
and the General <strong>Grand</strong> Chapter has<br />
ever since met triennially.<br />
<strong>The</strong> General <strong>Grand</strong> Chapter consists <strong>of</strong> the<br />
present and past <strong>Grand</strong> High Priests, Deputy<br />
<strong>Grand</strong> High Priests, <strong>Grand</strong> Kings and Scribes<br />
<strong>of</strong> the State <strong>Grand</strong> Chapters, and the Past<br />
General <strong>Grand</strong> Officers .<br />
<strong>The</strong> <strong>of</strong>ficers are a General <strong>Grand</strong> High<br />
Priest, Deputy General <strong>Grand</strong> High Priest,<br />
General <strong>Grand</strong> King, General <strong>Grand</strong> Scribe,<br />
General <strong>Grand</strong> Treasurer, General <strong>Grand</strong> Secretary,<br />
General <strong>Grand</strong> Chaplain, General<br />
<strong>Grand</strong> Captain <strong>of</strong> the Host, and General <strong>Grand</strong><br />
Royal Arch Captain .<br />
It originally possessed large prerogatives,<br />
extending even to the suspension <strong>of</strong> <strong>Grand</strong><br />
Chapters ; but by its present Constitution it<br />
has "no power <strong>of</strong>discipline, admonition, censure,<br />
or instruction over the <strong>Grand</strong> Chapters,<br />
nor any legislative powers whatever not specially<br />
granted" by its Constitution . It may,<br />
indeed, be considered as scarcely more than 'a<br />
great <strong>Masonic</strong> Congress meeting triennially<br />
for consultation . But even with these restricted<br />
powers, it is capable <strong>of</strong> doing much<br />
good.<br />
General <strong>Grand</strong> High Priest. <strong>The</strong> presiding<br />
<strong>of</strong>ficer <strong>of</strong> the General <strong>Grand</strong> Chapter <strong>of</strong><br />
the United States <strong>of</strong> America . He is elected<br />
every third year by the General <strong>Grand</strong> Chapter.<br />
<strong>The</strong> title was first assumed in 1799, although<br />
the General <strong>Grand</strong> Chapter did not at<br />
that time extend its jurisdiction beyond six <strong>of</strong><br />
the Northern States .<br />
General <strong>Grand</strong> Lodge . Ever since the<br />
<strong>Grand</strong> Lodges <strong>of</strong> this country began, at the<br />
commencement <strong>of</strong> the Revolutionary War to<br />
abandontheir dependence on the <strong>Grand</strong> Lodges<br />
<strong>of</strong> England and Scotland-that is to say, as<br />
soon as they emerged from the subordinate<br />
position <strong>of</strong> Provincial <strong>Grand</strong> Lodges, and were<br />
compelled to assume a sovereign and independent<br />
character-attempts have, from time to<br />
time, been made by members <strong>of</strong> the Craft to<br />
destroy this sovereignty <strong>of</strong> the State <strong>Grand</strong><br />
Lodges, and to institute in its place a superintendmg<br />
ower, to be constituted either as a<br />
<strong>Grand</strong> Master <strong>of</strong> North America or as a General<br />
<strong>Grand</strong> Lodge <strong>of</strong> the United States . Led,<br />
perhaps, by the analogy <strong>of</strong> the united Colonies<br />
under one federal head, or, in the very<br />
commencement <strong>of</strong> the Revolutionary struggle,<br />
controlled by long habits <strong>of</strong> dependence on the<br />
mother <strong>Grand</strong> Lodges <strong>of</strong> Europe, the contest<br />
had no sooner begun, and a disseverance<br />
<strong>of</strong> political relations between England and<br />
America taken place, than the attempt was<br />
made to institute the <strong>of</strong>fice <strong>of</strong> <strong>Grand</strong> Master<br />
<strong>of</strong> the United States, the, 9bject being-<strong>of</strong><br />
which there can hardly be a doubt-to invest<br />
Washington with the distinguished dignity .<br />
<strong>The</strong> effort emanated, it appears, with the<br />
military Lodges in the army . For a full account<br />
<strong>of</strong> it we are indebted to the industrious<br />
researches <strong>of</strong> Bro . E . G . Storer, who published<br />
the entire Minutes <strong>of</strong> the "American Union<br />
Lodge," attached to the Connecticut line, in<br />
his work on <strong>The</strong> Early Records <strong>of</strong> <strong>Freemasonry</strong><br />
in the State <strong>of</strong> Connecticut .<br />
On the 27th <strong>of</strong> December, 1779, the Lodge<br />
met to celebrate the day at Morristown, in<br />
New Jersey, which, it will be remembered, was<br />
then the winter-quarters <strong>of</strong> the army. At that<br />
communication-at which, it may be remarked,<br />
by the way, "Bro . Washington" is<br />
recorded among the visitors-a petition was<br />
read, representing the present state <strong>of</strong> <strong>Freemasonry</strong><br />
to the several Deputy <strong>Grand</strong> Masters<br />
in the United States <strong>of</strong> America, desiring them<br />
to adopt some measures for appointing a<br />
<strong>Grand</strong> Master over said States.<br />
<strong>The</strong> petition purports to emanate from<br />
"Ancient Free and Accepted Masons in the<br />
several lines <strong>of</strong> the army" ; and on its being<br />
read, it was resolved that a committee be appointed<br />
from the different Lodges in the army,<br />
and from the staff, to meet in convention at<br />
Morristown on the 7th <strong>of</strong> February next . Accordingly,<br />
on the 7th <strong>of</strong> Februaryy, 1780, a<br />
convention, called in the records ` a committee,"<br />
met at Morristown . This convention<br />
adopted an address to the "<strong>Grand</strong> Masters<br />
<strong>of</strong> the several Lodges in the respective<br />
United States ." <strong>The</strong> recommendations <strong>of</strong> this<br />
address were that the said <strong>Grand</strong> Masters<br />
should adopt and pursue the most necessary<br />
measures for establishing one <strong>Grand</strong> Lodge in<br />
America, to preside over and govern all other<br />
Lodges <strong>of</strong> whatsoever degree or denomination,<br />
licensed or to be licensed, upon the continent ;<br />
that they should nominate, as <strong>Grand</strong> Master<br />
<strong>of</strong> said Lodge, a brother whose merit and capacity<br />
may be adequate to a station so important<br />
and elevated ; and that his name<br />
should be transmitted "to our <strong>Grand</strong> Mother<br />
Lodge in Europe" for approbation and confirmation.<br />
This convention contained delegates from<br />
the States <strong>of</strong> Massachusetts, Connecticut,<br />
New York, New Jersey, Pennsylvania, Delaware,<br />
and Maryland . Between the time <strong>of</strong> its<br />
conception, on the 27th <strong>of</strong> December, 1779,<br />
and that <strong>of</strong> its meeting on the 7th <strong>of</strong> February,<br />
1780, that is to say in January, 1780 the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Pennsylvania had hQ an<br />
emergent meeting, and in some measure anticipated<br />
the proposed action <strong>of</strong> the convention<br />
by electing General Washington <strong>Grand</strong> Master<br />
<strong>of</strong> the United States .<br />
From the contemporaneous character <strong>of</strong><br />
these events, it would seem probable that<br />
there was some concert <strong>of</strong> action between the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Pennsylvania and the Masons<br />
<strong>of</strong> Morristown . Perhaps, the initiative having<br />
been taken by the latter in December, the<br />
former determined to give its influence, in January,<br />
to the final recommendations which<br />
were to be made in the following February .
GENERAL<br />
GENERAL 293<br />
All this, however, although plausible, is but<br />
conjecture. Nothing appears to have resulted<br />
from the action <strong>of</strong> either body . <strong>The</strong> only<br />
further reference which I find to the subject,<br />
in subsequent <strong>Masonic</strong> documents, is the declaration<br />
<strong>of</strong> a convention held in 1783, to organize<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Maryland, where it<br />
is remarked that "another <strong>Grand</strong> Lodge was<br />
requisite before an election could be had <strong>of</strong> a<br />
<strong>Grand</strong> Master for the United States ."<br />
But the attempt to form a General <strong>Grand</strong><br />
Lodge although, on this occasion, unsuccessful,<br />
was soon to be renewed . In 1790, the<br />
proposition was again made by the <strong>Grand</strong><br />
Lodge <strong>of</strong> Georgia, and here, true to the Roman<br />
axiom, Tempora mutantur et nos mutamur in<br />
illis, the <strong>Grand</strong> Lodge <strong>of</strong> Pennsylvania became<br />
the opponent <strong>of</strong> the measure, and declared it<br />
to be impracticable .<br />
Again, in 1799, the <strong>Grand</strong> Lodge <strong>of</strong> South<br />
Carolina renewed the proposition, and recommended<br />
a convention to be held at the city <strong>of</strong><br />
Washington for the purpose <strong>of</strong> establishing a<br />
"Superintending <strong>Grand</strong> Lodge <strong>of</strong> America."<br />
<strong>The</strong> reasons assigned by the <strong>Grand</strong> Lodge <strong>of</strong><br />
South Carolina for making this proposition are<br />
set forth in the circular which it issued on the<br />
subject to its sister <strong>Grand</strong> Lodges . <strong>The</strong>y are<br />
"to draw closer the bonds <strong>of</strong> union between<br />
the different Lodges <strong>of</strong> the United States, and<br />
to induce them to join in some systematic plan<br />
whereby the drooping spirit <strong>of</strong> the Ancient<br />
Craft may be revived and become more generally<br />
useful and beneficial, and whereby Ancient<br />
Masonry, so excellent and beautiful in<br />
its primitive institution, may be placed upon<br />
such a respectable and firm basis in this western<br />
world as to bid defiance to the shafts <strong>of</strong><br />
malice or the feeble attempts <strong>of</strong> any foreign<br />
disclaimers to bring it into disrepute ." <strong>The</strong><br />
allusion here is to the Abbe Barruel, who had<br />
just published his abusive and anti-<strong>Masonic</strong><br />
History <strong>of</strong> Jacobinism .<br />
Several <strong>Grand</strong> Lodges acceded to the proposition<br />
for holding a convention, although<br />
they believed the scheme <strong>of</strong> a "Superintending<br />
<strong>Grand</strong> Lodge" inexpedient and impracticable<br />
; but they were willing to send delegates<br />
for the purpose <strong>of</strong> producing uniformity<br />
in the <strong>Masonic</strong> system . <strong>The</strong> convention, however<br />
did not assemble .<br />
Tie proposition was again made in 1803, by<br />
the <strong>Grand</strong> Lodge <strong>of</strong> North Carolina, and with<br />
a like want <strong>of</strong> success .<br />
In 1806, the subject <strong>of</strong> a General <strong>Grand</strong><br />
Lodge was again presented to the consideration<br />
<strong>of</strong> the <strong>Grand</strong> Lodges <strong>of</strong> the Union, and<br />
propositions were made for conventions to be<br />
held in Philadelphia in 1807, and in Washington<br />
city in 1808, neither <strong>of</strong> which was<br />
convened . <strong>The</strong> Proceedings <strong>of</strong> the various<br />
<strong>Grand</strong> Lodges in the years 1806, 1807, and<br />
1808 contain allusions to this subject, most<br />
<strong>of</strong> them in favor <strong>of</strong> a convention to introduce<br />
uniformity, but unfavorable to the permanent<br />
establishment <strong>of</strong> a General <strong>Grand</strong> Lodge.<br />
North Carolina, however, in 1807, expressed<br />
the opinion that "a National <strong>Grand</strong> Lodge<br />
should possess controlling and corrective<br />
powers over all <strong>Grand</strong> Lodges under its jurisdiction."<br />
An unsuccessful attempt was again made to<br />
hold a convention at Washington in January,<br />
1811, "for the purpose <strong>of</strong> forming a Superintending<br />
<strong>Grand</strong> Lodge <strong>of</strong> America ."<br />
After the failure <strong>of</strong> this effort, the <strong>Grand</strong><br />
Lodge <strong>of</strong> North Carolina, which seems to have<br />
been earnest in its endeavors to accomplish<br />
its favorite object, again proposed a convention,<br />
to be convoked at Washington in 1812 .<br />
But the effort, like all which had preceded it,<br />
proved abortive . No convention was held .<br />
<strong>The</strong> effort seems now, after all these discouraging<br />
attempts, to have been laid upon the<br />
shelf for nearly ten years . At length, however,<br />
the effort for a convention which had so <strong>of</strong>ten<br />
failed was destined to meet with partial success,<br />
and one rather extemporaneous in its<br />
character was held in Washington on the 8th<br />
<strong>of</strong> March, 1822 . Over this convention, which<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Maryland rather equivocally<br />
describes as "composed <strong>of</strong> members <strong>of</strong><br />
Congress and strangers," the renowned orator<br />
and statesman Henry Clay presided . A strong<br />
appeal, most probably from the facile pen <strong>of</strong><br />
its eloquent president, was made to the <strong>Grand</strong><br />
Lodges <strong>of</strong> the country to concur in the establishment<br />
<strong>of</strong> a General <strong>Grand</strong> Lodge . But the<br />
appeal fell upon unwilling ears, and the <strong>Grand</strong><br />
Lodges continued firm in their opposition to<br />
the organization <strong>of</strong> such a superintending<br />
body .<br />
<strong>The</strong> subject was again brought to the attention<br />
<strong>of</strong> the Fraternity by the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Maryland, which body, at its communication<br />
in May, 1845, invited its sister <strong>Grand</strong><br />
Lodges to meet in convention at Baltimore on<br />
the 23d <strong>of</strong> September, 1847, for the purpose<br />
<strong>of</strong> reporting a Constitution <strong>of</strong> a General <strong>Grand</strong><br />
Lodge.<br />
This convention met at the appointed time<br />
and place, but only seven <strong>Grand</strong> Lodges were<br />
represented by twice that number <strong>of</strong> delegates<br />
. A Constitution was formed for a<br />
"Supreme <strong>Grand</strong> Lodge <strong>of</strong> the United States,"<br />
which was submitted for approval or rejection<br />
to the <strong>Grand</strong> Lodges <strong>of</strong> the Union . <strong>The</strong> opinion<br />
expressed <strong>of</strong> that Constitution by the <strong>Grand</strong><br />
Lodge <strong>of</strong> Ohio, "that it embraced, in several<br />
<strong>of</strong> its sections, indefinite and unmeaning<br />
powers, to which it was impossible to give a<br />
definite construction, and that it gave a jurisdiction<br />
to the body which that <strong>Grand</strong> Lodge<br />
would in no event consent to," seems to have<br />
been very generally concurred in by the other<br />
<strong>Grand</strong> bodies, and the "Supreme <strong>Grand</strong><br />
Lodge <strong>of</strong> the United States" never went into<br />
operation . <strong>The</strong> formation <strong>of</strong> its Constitution<br />
was its first, its last, and its only act .<br />
<strong>The</strong> next action that we find on this much<br />
discussed subject was by the <strong>Grand</strong> Lodge <strong>of</strong><br />
New York, which body recommended, in 1848,<br />
that each <strong>of</strong> the <strong>Grand</strong> Lodges should frame<br />
the outlines <strong>of</strong> a General <strong>Grand</strong> Constitution<br />
such as would be acceptable to it, and send it<br />
with a delegate to a convention to be holden<br />
at Boston in 1850, at the time <strong>of</strong> meeting<br />
<strong>of</strong> the General <strong>Grand</strong> Chapter and General
294 GENERAL<br />
GENUFLECTION<br />
<strong>Grand</strong> Encampment. <strong>The</strong> committee <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> New York, who mace this<br />
recommendation, also presented the outlines<br />
<strong>of</strong> a General <strong>Grand</strong> Constitution .<br />
This instrument defines the jurisdiction <strong>of</strong><br />
the proposed General <strong>Grand</strong> Lodge as intended<br />
to be "over all controversies and disputes<br />
between the different <strong>Grand</strong> Lodges<br />
which may become parties to the compact,<br />
when such controversies are referred for decision<br />
; and the decisions in all cases to be final<br />
when concurred in by a majority <strong>of</strong> the <strong>Grand</strong><br />
Lodges present" ; but it disclaims all appeals<br />
from State <strong>Grand</strong> Lodges or their subordinates<br />
in matters relating to their own internal<br />
affairs . It is evident that the friends <strong>of</strong> the<br />
measure had abated much <strong>of</strong> their pretensions<br />
since the year 1779, when they wanted a<br />
<strong>Grand</strong> Lodge <strong>of</strong> America, "to preside over and<br />
govern all other Lodges <strong>of</strong> whatsoever degree<br />
or denomination licensed or to be licensed,<br />
on the continent . '<br />
<strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> Rhode Island also submitted<br />
the draft <strong>of</strong> a General <strong>Grand</strong> Constitution,<br />
more extensive in its details than that<br />
presented by New York, but substantially the<br />
same in principle . <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> the<br />
District <strong>of</strong> Columbia also concurred in the<br />
proposition . <strong>The</strong> convention did not, however,<br />
meet; for the idea <strong>of</strong> a Supreme <strong>Grand</strong><br />
Lodge was still an unpopular one with the<br />
Craft . In January, 1850, Texas expressed the<br />
general sentiment <strong>of</strong> the Fraternity when it<br />
said : "<strong>The</strong> formation <strong>of</strong> a General <strong>Grand</strong><br />
Lodge will not accomplish the desired end .<br />
<strong>The</strong> same feeling and spirit that now lead to<br />
difficulties between the different <strong>Grand</strong><br />
Lodges would produce insubordination and<br />
disobedience <strong>of</strong> the edicts <strong>of</strong> a General <strong>Grand</strong><br />
Lodge ."<br />
But another attempt was to be made by its<br />
friends to carry this favorite measure, and a<br />
convention <strong>of</strong> delegates was held at Lexington,<br />
Ky., in September, 1853, during the session<br />
<strong>of</strong> the General <strong>Grand</strong> Chapter and Encampment<br />
at that city . This convention did<br />
little more than invite the meeting <strong>of</strong> a fuller<br />
convention, whose delegates should be clothed<br />
with more plenary powers, to assemble at<br />
Washington in January, 1855 .<br />
<strong>The</strong> proposed convention met at Washington,<br />
and submitted a series <strong>of</strong> nine propositions<br />
styled "Articles <strong>of</strong> Confederation ." <strong>The</strong><br />
gist <strong>of</strong> these articles is to be found in the<br />
initial one, and is in these words : "All matters<br />
<strong>of</strong> difficult which may hereafter arise in any<br />
<strong>Grand</strong> Loge, or between two or more <strong>Grand</strong><br />
Lodges <strong>of</strong> the United States, which cannot by<br />
their own action be satisfactorily adjusted or<br />
disposed <strong>of</strong>, shall, if the importance <strong>of</strong> the case<br />
or the common welfare <strong>of</strong> the Fraternity demand<br />
it, be submitted, with accompanying<br />
evidence and documents, to the several <strong>Grand</strong><br />
Lodges in their individual capacities ; and the<br />
concurrent decision thereon <strong>of</strong> two-thirds <strong>of</strong><br />
the whole number, <strong>of</strong>ficially communicated<br />
shall be held authoritative, binding, and final<br />
on all parties concerned ."<br />
<strong>The</strong> provisions <strong>of</strong> these articles were to be<br />
considered as ratified, and were to take effect<br />
as soon as they were approved by twenty<br />
<strong>Grand</strong> Lodges <strong>of</strong> the United States . It is needless<br />
to say that this approbation was never received,<br />
and the proposed confederation failed<br />
to assume a permanent form .<br />
It will be perceived that the whole question<br />
<strong>of</strong> a General <strong>Grand</strong> Lodge is here, at once and<br />
in full, abandoned. <strong>The</strong> proposition was simply<br />
for a confederated league, with scarcely a<br />
shadow <strong>of</strong> power to enforce its decisions, with<br />
no penal jurisdiction whatsoever, and with no<br />
other authority than that which from time to<br />
time, might be delegated to it by the voluntary<br />
consent <strong>of</strong> the parties entering into the<br />
confederation. If the plan had been adopted<br />
the body would, in all probability, have died<br />
in a few years <strong>of</strong> sheer debility. <strong>The</strong>re was<br />
no principle <strong>of</strong> vitality to keep it together .<br />
But the friends <strong>of</strong> a General <strong>Grand</strong> Lodge<br />
did not abandon the hope <strong>of</strong> effecting their<br />
object, and in 1857 the <strong>Grand</strong> Lodge <strong>of</strong> Maine<br />
issued a circular, urging the formation <strong>of</strong> a<br />
General <strong>Grand</strong> Lodge at a convention to be<br />
held at Chicago in September, 1859, during<br />
the session <strong>of</strong> the General <strong>Grand</strong> Chapter and<br />
General <strong>Grand</strong> Encampment at that city .<br />
This call was generally and courteously responded<br />
to ; the convention was held, but it<br />
resulted in a failure . Other attempts have<br />
been made by its friends to carry this measure,<br />
but with no results .<br />
Generalissimo. <strong>The</strong> second <strong>of</strong>ficer in a<br />
Commandery <strong>of</strong> Knights Templar, and one<br />
<strong>of</strong> its representatives in the <strong>Grand</strong> Commandery.<br />
His duty is to receive and communicate<br />
all orders, signs, and petitions ; to<br />
assist the Eminent Commander, and, in his<br />
absence, to preside over the Commandery .<br />
His station is on the right <strong>of</strong> the Eminent<br />
Commander, and his jewel is a square, surmounted<br />
by a paschal lamb .<br />
<strong>The</strong> use <strong>of</strong> the title in Templarism is <strong>of</strong> very<br />
recent origin, and peculiar to America. No<br />
such <strong>of</strong>ficer was known in the old Order . It is,<br />
besides inappropriate to a subordinate <strong>of</strong>ficer,<br />
being derived from the French generalissime,<br />
and that from the Italian generalissimo, both<br />
signifying a supreme commander. It has the<br />
same meaning in English .<br />
Gentleman Mason. In some <strong>of</strong> the old<br />
lectures <strong>of</strong> the last century this title is used as<br />
equivalent to Speculative Freemason. Thus<br />
they had the following catechism :<br />
"Q . What do you learn by being a Gentleman<br />
Mason?<br />
"A . Secrecy, Morality, and Good-Fellowship<br />
.<br />
"Q. What do you learn by being an Operative<br />
Mason?<br />
"A . Hew, Square, Mould stone, lay a<br />
Level, and raise a Perpendicular ."<br />
Hence we see that Gentleman Mason was in<br />
contrast with Operative Mason .<br />
Genuflection. Bending the knees has, in<br />
all ages <strong>of</strong> the world, been considered as an<br />
act <strong>of</strong> reverence and humility, and hence Pliny,<br />
the Roman naturalist, observes, that "a certain<br />
degree <strong>of</strong> religious reverence is attributed
GEOMATIC<br />
GERMANY 295<br />
to the knees <strong>of</strong> a man ." Solomon placed himself<br />
in this position when he prayed at the<br />
consecration <strong>of</strong> the Temple ; and Masons use<br />
the same posture in some portions <strong>of</strong> their<br />
ceremonies, as a token <strong>of</strong> solemn reverence .<br />
In Ancient Craft Masonry, during prayer, it is<br />
the custom for the members` to stand, but in<br />
the higher degrees, kneeling and generally on<br />
one knee, is the more usual !orm .<br />
Geomatic . See Domatic.<br />
Geometrical Master Mason . A term in<br />
use in England during the last century . By<br />
the primitive regulations <strong>of</strong> the <strong>Grand</strong> Chapter,<br />
an applicant for the Royal Arch Degree<br />
was required to produce a certificate that he<br />
was "a Geometrical Master Mason," and had<br />
passed the chair. <strong>The</strong> word Geometrical was<br />
here synonymous with Speculative .<br />
Geometric Points . In the language <strong>of</strong><br />
French Masonry, this name is given to the<br />
four cardinal points <strong>of</strong> the compass, because<br />
they must agree with the four sides <strong>of</strong> a regular<br />
Temple or Lodge . <strong>The</strong>y are a symbol <strong>of</strong> regularity<br />
and perfection .<br />
Geometry . In the modern rituals, geometry<br />
is said to be the basis on which the superstructure<br />
<strong>of</strong> Masonry is erected ; and in the<br />
Old Constitutions <strong>of</strong> the Medieval Freemasons<br />
<strong>of</strong> England the most prominent place <strong>of</strong><br />
all the sciences is given to geometry, which is<br />
made synonymous- with Masonry. Thus, in<br />
the Regius MS., which dates not later than the<br />
latter part <strong>of</strong> the fourteenth century, the Constitutions<br />
<strong>of</strong> Masonry are called "the Constitutions<br />
<strong>of</strong> the art <strong>of</strong> geometry according to<br />
Euclid," the words geometry and Masonry<br />
being used indifferently throughout the document<br />
; and in the Harleian No . 2054 MS . it is<br />
said, "thus the craft Geometry was governed<br />
there, and that worthy Master (Euclid) gave<br />
it the name <strong>of</strong> Geometry, and it is called<br />
Masonrie in this land long after." In another<br />
part <strong>of</strong> the same MS . it is thus defined : "<strong>The</strong><br />
fifth science is called Geometry and it teaches<br />
a man to mete and measure <strong>of</strong> the earth and<br />
other things, which science is Masonrie ."<br />
<strong>The</strong> Egyptians were undoubtedly one <strong>of</strong><br />
the first nations who cultivated geometry as a<br />
science. "It was not less useful and necessary<br />
to them," as Goguet observes (Orig .<br />
des Lois ., I ., iv., 4), "in the affairs <strong>of</strong> life, than<br />
agreeable to their speculatively philosophical<br />
gemus ." From Egypt, which was the parent<br />
both <strong>of</strong> the sciences and the mysteries <strong>of</strong> the<br />
Pagan world, it passed over into other countries<br />
; and geometry and Operative Masonry<br />
have ever been found together, the latter carrying<br />
into execution those designs which were<br />
first traced according to the principles <strong>of</strong> the<br />
former .<br />
Speculative Masonry is, in like manner,<br />
intimately connected with geometry . In deference<br />
to our operative ancestors, and, in fact,<br />
as a necessary result <strong>of</strong> our close connection<br />
with them, Speculative <strong>Freemasonry</strong> derives<br />
its most important symbols from this parent<br />
science. Hence it is not strange that Euclid,<br />
the most famous <strong>of</strong> geometricians, should be<br />
spoken <strong>of</strong> in all the Old Records as a founder<br />
<strong>of</strong> Masonry in Egypt, and that a special legend<br />
should have been invented in honor <strong>of</strong> his<br />
memory .<br />
Georgia . <strong>Freemasonry</strong> was introduced at<br />
a very early period into the province <strong>of</strong> Georgia<br />
. Roger Lacey is said to have been the<br />
first Provincial <strong>Grand</strong> Master, and to him the<br />
warrant for Solomon's Lodge, at Savannah,<br />
was directed in 1735 . Rockwell (Ahim. Rez .,<br />
p . 323) denies this, and thinks that there was<br />
an earlier Lodge organized by Lacey, perhaps<br />
in 1730. <strong>The</strong> original warrant <strong>of</strong> Solomon's<br />
Lodge has, however, been destroyed, and we<br />
have no authentic evidence on the subject ;<br />
although it is very generally conceded that the<br />
introduction <strong>of</strong> organized Masonry into Georgia<br />
does not date later than the year 1735 .<br />
<strong>The</strong>re is no evidence, except tradition, <strong>of</strong> the<br />
existence <strong>of</strong> an earlier Lodge . In 1786, the<br />
Independent <strong>Grand</strong> Lodge <strong>of</strong> Georgia was<br />
formed, Samuel Elbert, the last Provincial<br />
<strong>Grand</strong> Master resigning his position to William<br />
Stephen, who was elected, the first <strong>Grand</strong><br />
Master .<br />
Gerbier, Doctor . An energetic Mason,<br />
and, as mentioned in <strong>The</strong> Royal <strong>Masonic</strong> Cyclopcedia,<br />
one <strong>of</strong> their removable Masters <strong>of</strong> the<br />
ancient <strong>Grand</strong> Lodge <strong>of</strong> France . He is said to<br />
have fabricated the title <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France, which it was pretended<br />
had emanated from Edinburgh, in 1721 .<br />
German Union <strong>of</strong> Two and Twenty.<br />
A secret society founded in Germany, in 1786,<br />
by Dr. Bahrdt, whose only connection with<br />
<strong>Freemasonry</strong> was that Bahrdt and the twentyone<br />
others who founded it were Masons, and<br />
that they invited to their cooperation the<br />
most distinguished Masons <strong>of</strong> Germany .<br />
<strong>The</strong> founder pr<strong>of</strong>essed that the object <strong>of</strong> the<br />
association was to diffuse intellectual light, to<br />
annihilate superstition, and to perfect the<br />
human race . Its instruction was divided into<br />
six degrees, as follows : 1 . <strong>The</strong> Adolescent ;<br />
2 . <strong>The</strong> Man ; 3 . <strong>The</strong> Old Man ; 4. <strong>The</strong> Mesopolite<br />
; 5 . <strong>The</strong> Diocesan ; 6 . <strong>The</strong> Superior .<br />
<strong>The</strong> first three degrees were considered a preparatory<br />
school for the last three, out <strong>of</strong> which<br />
the rules <strong>of</strong> the society were chosen . It lasted<br />
only four years, and was dissolved by the imprisonment<br />
<strong>of</strong> its founder for a political libel,<br />
most <strong>of</strong> its members joining the Illuminati .<br />
<strong>The</strong> publication <strong>of</strong> a work in 1789 entitled<br />
Mehr Noten als Text, etc., i . e ., More Notes<br />
than Text, or <strong>The</strong> German Union <strong>of</strong> XXII<br />
which divulged its secret organization, tended<br />
to hasten its dissolution . (See Bahrdt .)<br />
Germany. Of all countries Germany plays<br />
the most important part in the history <strong>of</strong> ancient<br />
Masonry, since it was there that the<br />
gilds <strong>of</strong> Operative Stone-Masons first assumed<br />
that definite organization which subsequently<br />
led to the establishment cf Speculative <strong>Freemasonry</strong>.<br />
But it was not until a later date<br />
that the latter institution obtained a footing<br />
on German soil. Findel (Hist ., p . 238) says<br />
that as early as 1730 temporary Lodges, occupied<br />
only in the communication <strong>of</strong> <strong>Masonic</strong><br />
knowledge and in the study <strong>of</strong> the ritual, were<br />
formed at different points . But the first reg-
296 GHLMOUL<br />
GILDS<br />
ular Lodge was established at Hamburg, in<br />
1733, under a warrant <strong>of</strong> Lord Strathmore,<br />
<strong>Grand</strong> Master <strong>of</strong> England ; which did not,<br />
however, come into active operation until<br />
four years later . Its progress was at first slow ;<br />
and nowhere is <strong>Freemasonry</strong> now more popular<br />
or more deserving <strong>of</strong> popularity . Its<br />
scholars have brought to the study <strong>of</strong> its antiquities<br />
and its philosophy all the laborious<br />
research that distinguishes the Teutonic<br />
mind, and the most learned works on these<br />
subjects have emanated from the German<br />
press . <strong>The</strong> detailed history <strong>of</strong> its progress<br />
would involve the necessity <strong>of</strong> no ordinary<br />
volume,<br />
Ghemoul Binah <strong>The</strong>bounah . (Prudence<br />
in the midst <strong>of</strong> vicissitude .) <strong>The</strong> name<br />
<strong>of</strong> the seventh step <strong>of</strong> the mystical Kadosh<br />
ladder <strong>of</strong> the A. A. Scottish Rite .<br />
Ghiblim . <strong>The</strong> form in which Dr. Anderson<br />
spells Giblim. In the Book <strong>of</strong> Constitutions<br />
(ed. 1738, page 70) it is stated that in 1350<br />
"John de Spoulee, call'd Master <strong>of</strong> the Ghiblim,"<br />
rebuilt St. George's chapel .<br />
Gibalim . A <strong>Masonic</strong> corruption <strong>of</strong> Giblim,<br />
the Giblites, or men <strong>of</strong> Gebal . (See Giblim<br />
.)<br />
Gibeah. A Hebrew word signifying a<br />
"hill," and giving name to several towns and<br />
places in ancient Palestine. <strong>The</strong> only one<br />
requiring special mention is "Gibeah <strong>of</strong><br />
Benjamin," a small city about four miles north<br />
<strong>of</strong> Jerusalem . It was the residence, if not the<br />
birthplace, <strong>of</strong> King Saul.<br />
In the French Rite it symbolically refers to<br />
the Master, who must be pure in heart, that<br />
the High and Holy One may dwell therein .<br />
<strong>The</strong> word is also used in the Swedish Rite .<br />
Giblim. Heb ., D~Ma . A significant word<br />
in Masonry. It is the plural <strong>of</strong> the Gentile<br />
noun Gibli (the g pronounced hard), and<br />
means, according to the idiom <strong>of</strong> the Hebrew,<br />
Giblites, or inhabitants <strong>of</strong> the city <strong>of</strong> Gebal .<br />
<strong>The</strong> Giblim, or Giblites, are mentioned in<br />
Scripture as assisting Solomon's and Hiram's<br />
builders to prepare the trees and the stones for<br />
building the Temple, and from this passage it<br />
is evident that they were clever artificers .<br />
<strong>The</strong> passage is in 1 Kings v . 18, and, in our<br />
common version, is as follows : "And Solomon's<br />
builders and Hiram's builders did hew<br />
them and the atone-squarers ; so they prepare<br />
timber and stones to build the house,"<br />
where the word translated in the authorized<br />
version by stone-squarers is, in the original,<br />
Giblim . It is so also in that translation known<br />
as the Bishop's Bible. <strong>The</strong> Geneva version<br />
has masons. <strong>The</strong> French version <strong>of</strong> Martin<br />
has tailleurs de pierres, following the English ;<br />
but Luther, in his German version, retains the<br />
original word Giblim .<br />
It is probable that the English translation<br />
followed the Jewish Targum, which has a word<br />
<strong>of</strong> similar import in this passage. <strong>The</strong> error<br />
has, however, assumed importance in the <strong>Masonic</strong><br />
ritual, where Giblim is supposed to be<br />
synonymous with a Mason . And Sir Wm .<br />
Drummond confirms this by saying in his<br />
Origins (vol. iii ., b. v ., ch. iv ., p . 129) that<br />
"the Gibalim were Master Masons who put<br />
the finishing hand to King Solomon's Temple."<br />
(See Gebal .)<br />
Gilds . <strong>The</strong> word gild, guild, or geld, from<br />
the Saxon gildan, to pay, originally meant a<br />
tax or tribute, and hence those fraternities<br />
which, in the early ages contributed sums to a<br />
common stock, were called Gilds . Cowell, the<br />
old English jurist, defines a Gild to be "a fraternity<br />
or commonalty <strong>of</strong> men gathered together<br />
into one combination, supporting their<br />
common charge by mutual contribution ."<br />
Societies <strong>of</strong> this kind, but not under the<br />
same name, were known to the ancient Greeks<br />
and Romans, and their artificers and traders<br />
were formed into distinct companies which occupied<br />
particular streets named after them .<br />
But according to Dr . Lujo Brentano, who<br />
published, in 1870, an essay on <strong>The</strong> History and<br />
Development <strong>of</strong> Gilds, England is the birthplace<br />
<strong>of</strong> the Medieval Gilds, from whom he<br />
says that the modern Freemasons emerged .<br />
<strong>The</strong>y existed, however, in every countyy <strong>of</strong><br />
Europe, and we identify them in the Compagnons<br />
de la Tour <strong>of</strong> France, and the Baucorporationen<br />
<strong>of</strong> Germany. <strong>The</strong> difference<br />
however, was that while they were patronized<br />
by the municipal authorities in England, they<br />
were discouraged by both the Church and<br />
State on the Continent .<br />
<strong>The</strong> Gilds in England were <strong>of</strong> three kinds,<br />
Religious Gilds, Merchant Gilds, and Craft<br />
Gilds, specimens <strong>of</strong> all <strong>of</strong> which still exist although<br />
greatly modified in their laws and usages<br />
. <strong>The</strong> Religious or Ecclesiastical Gilds<br />
are principally found in Roman Catholic<br />
countries, where, under the patronage <strong>of</strong> the<br />
Church, they <strong>of</strong>ten accomplish much good by<br />
the direction <strong>of</strong> their benevolence to particular<br />
purposes. Merchant Gilds are exemplified in<br />
the twelve great Livery Companies <strong>of</strong> London .<br />
And the modern Trades Unions are nothing<br />
else but Craft Gilds under another name .<br />
But the most interesting point in the history<br />
<strong>of</strong> the Craft Gilds is the fact that from them<br />
arose the Brotherhoods <strong>of</strong> the Freemasons .<br />
Brentano gives the following almost exhaustive<br />
account <strong>of</strong> the organization and customs<br />
<strong>of</strong> the Craft Gilds :<br />
"<strong>The</strong> Craft Gilds themselves first sprang<br />
up amongst the free craftsmen, when they<br />
were excluded from the fraternities which had<br />
taken the place <strong>of</strong> the family unions, and later<br />
among the bondmen, when they ceased to belong<br />
to the familia <strong>of</strong> their lord . Like those<br />
Frith Gilds, the object <strong>of</strong> the early Craft Gilds<br />
was to create relations as if among brothers ;<br />
and above all things, to grant to their members<br />
that assistance which the member <strong>of</strong> a family<br />
might expect from that family. As men s<br />
wants had become different, this assistance no<br />
longer concerned the protection <strong>of</strong> life, limbs,<br />
and property, for this was provided for by the<br />
Frith Gilds, now recognized as the legitimate<br />
authority ; but the principal object <strong>of</strong> the<br />
Craft Gilds was to secure their members in<br />
the independent unimpaired, and regular<br />
earning <strong>of</strong> their daily bread by means <strong>of</strong> their<br />
craft .
GILDS<br />
GILGUL 297<br />
"<strong>The</strong> very soul <strong>of</strong> the Craft Gild was its<br />
meetings, which brought all the Gild brothers<br />
together every week or quarter . <strong>The</strong>se meetings<br />
were always held with certain ceremonies,<br />
for the sake <strong>of</strong> greater solemnity . <strong>The</strong> box,<br />
having several locks like that <strong>of</strong> the Trade<br />
Unions, and containing the charters <strong>of</strong> the<br />
Gild, the statutes, the money, and other valuable<br />
articles, was opened on such occasions,<br />
and all present had to uncover their heads .<br />
<strong>The</strong>se meetings possessed all the rights which<br />
they themselves had not chosen to delegate .<br />
<strong>The</strong>y elected the presidents (originally called<br />
Aldermen, afterwards Masters and Wardens)<br />
and other <strong>of</strong>ficials, except in those cases already<br />
mentioned, in which the Master was<br />
appointed by the king, the bishop, or the authorities<br />
<strong>of</strong> the town. As a rule, the Gilds<br />
were free to choose their Masters, either from<br />
their own members, or from men <strong>of</strong> higher<br />
rank, though they were sometimes limited in<br />
their choice to the former.<br />
"<strong>The</strong> Wardens summoned and presided at<br />
the meetings, with their consent enacted ordinances<br />
for the regulation <strong>of</strong> the trade, saw<br />
these ordinances properly executed, and<br />
watched over the maintenance <strong>of</strong> the customs<br />
<strong>of</strong> the Craft . <strong>The</strong>y had the right to examine<br />
all manufactures, and a right <strong>of</strong> search for all<br />
unlawful tools and products. <strong>The</strong>y formed,<br />
with the assistance <strong>of</strong> a quorum <strong>of</strong> Gild brothers,<br />
the highest authority in all the concerns <strong>of</strong><br />
the Gild. No Gild member could be arraigned<br />
about trade matters before any other judge .<br />
We have still numerous documentary pro<strong>of</strong>s<br />
<strong>of</strong> the severity and justice with which the<br />
Wardens exercised their judicial duties. Whenever<br />
they held a court, it was under special<br />
forms and solemnities ; thus, for instance in<br />
1275 the chief Warden <strong>of</strong> the masons building<br />
Strasburg cathedral held a court sitting under<br />
a canopy .<br />
"Besides being brotherhoods for the care <strong>of</strong><br />
the temporal welfare <strong>of</strong> their members the<br />
Craft Gilds were, like the rest <strong>of</strong> the Gilds, at<br />
the same time religious fraternities . In the<br />
account <strong>of</strong> the origin <strong>of</strong> the Company <strong>of</strong> Grocers,<br />
it is mentioned that at the very first meeting<br />
they fixed a stipend for the priest, who had<br />
to conduct their religious services and pray<br />
for their dead. In this respect the Craft Gilds<br />
<strong>of</strong> all countries are alike ; and in reading their<br />
statutes, one might fancy sometimes that the<br />
old craftsmen cared only for the wellbeing <strong>of</strong><br />
their souls . All bad particular saints for patrons,<br />
after whom the society was frequently<br />
called ; and, where it was possible, they chose<br />
one who had some relation to their trade .<br />
<strong>The</strong>y founded masses, altars, and painted<br />
windows in cathedrals ; and even at the present<br />
day their coats <strong>of</strong> arms and their gifts<br />
range proudly by the side <strong>of</strong> those <strong>of</strong> kings and<br />
barons . Sometimes individual Craft Gilds<br />
appear to have stood in special relation to a<br />
particular church, by virtue <strong>of</strong> which they had<br />
to perform special services, and received in<br />
return a special share in all the prayers <strong>of</strong> the<br />
clergy <strong>of</strong> that church . In later times, the<br />
Craft Gilds frequently went in solemn pro-<br />
cession to their churches . We find innumerable<br />
ordinances also as to the support <strong>of</strong> the<br />
sick and poor ; and to afford a settled asylum<br />
for distress, the London Companies early<br />
built dwellings near their halls. <strong>The</strong> chief<br />
care, however, <strong>of</strong> the Gildmen was always directed<br />
to the welfare <strong>of</strong> the souls <strong>of</strong> the dead .<br />
Every year a requiem was sung for all departed<br />
Gild brothers, when they were all mentioned<br />
by name ; and on the death <strong>of</strong> any member,<br />
special services were held for his soul, and distribution<br />
<strong>of</strong> alms was made to the poor, who,<br />
in return, had to <strong>of</strong>fer up prayers for the dead,<br />
as is still the custom in Roman Catholic countries<br />
."<br />
In a History <strong>of</strong> the English Guilds, edited by<br />
Toulmin Smith from old documents in the<br />
Record Office at London, and published by<br />
the Early English Text Society, we find many<br />
facts confirmatory <strong>of</strong> those given by Brentano,<br />
as to the organization <strong>of</strong> these Gilds .<br />
<strong>The</strong> testimony <strong>of</strong> these old records shows<br />
that a religious element pervaded the Gilds,<br />
and exercised a very powerful influence over<br />
them . Women were admitted to all <strong>of</strong> them,<br />
which Herbert (Liv . Comp ., i ., 83) thinks was<br />
borrowed from the Ecclesiastical Gilds <strong>of</strong><br />
Southern Europe ; and the brethren and sisters<br />
were on terms <strong>of</strong> complete equality . <strong>The</strong>re<br />
were fees on entrance, yearly and special payments,<br />
and fines for wax for lights to burn at<br />
the altar or in funeral rites . <strong>The</strong> Gilds had<br />
set days <strong>of</strong> meeting, known as "morning<br />
speeches," or "days <strong>of</strong> spekyngges totiedare<br />
for here comune pr<strong>of</strong>yte," and a grand festival<br />
on the patron saint's day, when the members<br />
assembled for worship, almsgiving, feasting,<br />
and for nourishing <strong>of</strong> brotherly love . Mystery<br />
plays were <strong>of</strong>ten performed . <strong>The</strong>y had a<br />
treasure-chest, the opening <strong>of</strong> which was a<br />
sign that business had begun. While it remained<br />
open all stood with uncovered heads,<br />
when cursing and swearing and all loose conduct<br />
were severely punished . <strong>The</strong> Gild property<br />
consisted <strong>of</strong> land, cattle, money, etc . <strong>The</strong><br />
expenditure was on the sick poor and aged, in<br />
making good losses by robbery etc . Loans<br />
were advanced pilgrims assisted, and, in one<br />
city, "any good girl <strong>of</strong> the Gild" was to have a<br />
dowry on marriage, if her father could not provide<br />
it . Poor travelers were lodged and fed .<br />
Roads were kept in repair, and churches were<br />
sustained and beautified . <strong>The</strong>y wore a particular<br />
costume, which was enforced by their<br />
statutes, whence come the liveries <strong>of</strong> the London<br />
Companies <strong>of</strong> the present day and the<br />
"clothing <strong>of</strong> the Freemasons .<br />
An investigation <strong>of</strong> the usages <strong>of</strong> these<br />
Medieval Gilds, and a comparison <strong>of</strong> their<br />
regulations with the old <strong>Masonic</strong> Constitutions,<br />
will furnish a fertile source <strong>of</strong> interest<br />
to the <strong>Masonic</strong> archeologist, and will throw<br />
much light on the early history <strong>of</strong> <strong>Freemasonry</strong><br />
. (See Gilds in Eleventh Edition <strong>of</strong> the<br />
Britannica Cyclopedia .)<br />
Gilead . See Galahad .<br />
Gilgul, Doctrine <strong>of</strong>. We learn from Bro .<br />
Kenneth R . H. Mackenzie's Royal <strong>Masonic</strong><br />
Cyclopwdia that "Certain <strong>of</strong> the learned Jews
298 GILKES<br />
GLOBE<br />
have believed, for many centuries, in the doctrine<br />
<strong>of</strong> Gilgul, according to which the bodies<br />
<strong>of</strong> Jews deposited in foreign tombs contain<br />
within them a principle <strong>of</strong> soul which cannot<br />
rest until, by a process called by them `the<br />
whirling <strong>of</strong> the soul,' the immortal particle<br />
reaches once more the sacred soil <strong>of</strong> the Promised<br />
Land. This whirling <strong>of</strong> souls was supposed<br />
to be accomplished by a process somewhat<br />
similar to that <strong>of</strong> the metempsychosis <strong>of</strong><br />
the Hindus, the psychical spark being conveyed<br />
through bird, beast, or fish, and, sometimes,<br />
the most minute insect . <strong>The</strong> famous<br />
Rabbi Akiba (followed by the Rabbis Judah<br />
and Meir) declared that none could come to<br />
the resurrection save those <strong>of</strong> the Jews who<br />
were buried in the Holy Land, or whose remains<br />
were, in the process <strong>of</strong> ages, gradually<br />
brought thither. IPicart's wonderful and<br />
laborious work there are many references to<br />
this doctrine . <strong>The</strong> learned may consult further<br />
authorities on this curious subject in the<br />
Kabbala Denudata <strong>of</strong> Heinrich Khunrath,<br />
1677 ."<br />
Gilkes, Peter William . Born in London<br />
in 1765, and died in 1833 . He was celebrated<br />
for his perfect knowledge <strong>of</strong> the ritual<br />
<strong>of</strong> Ancient Craft Masonry according to the<br />
English ritual, which he successfully taught<br />
for many years . His reputation in England as<br />
a <strong>Masonic</strong> teacher was very great .<br />
Girdle . In ancient symbology the girdle<br />
was always considered as typical <strong>of</strong> chastity<br />
and purity . In the Brahmanical initiations,<br />
the candidate was presented with the Zennar,<br />
or sacred cord,. as a part <strong>of</strong> the sacred garments<br />
; and Gibbon says that "at the age <strong>of</strong><br />
puberty the faithful Persian was invested<br />
with a mysterious girdle ; fifteen genuflections<br />
were required after he put on the sacred<br />
girdle ." <strong>The</strong> old Templars assumed the obligations<br />
<strong>of</strong> poverty, obedience, and chastity ;<br />
and a girdle was given them, at their initiation,<br />
as a symbol <strong>of</strong> the last <strong>of</strong> the three vows .<br />
As a symbol <strong>of</strong> purity, the girdle is still used<br />
in many chivalric initiations, and may be<br />
properly considered as the analogue <strong>of</strong> the<br />
<strong>Masonic</strong> apron.<br />
Glaire, Peter Maurice. A distinguished<br />
Mason, who was born in Switzerland in 1743,<br />
and died in 1819. In 1764, he went to Poland,<br />
and became the intimate friend <strong>of</strong> King<br />
Stanislaus Poniatowski, who confided to him<br />
many important diplomatic missions . During<br />
his residence in Poland, Glaire greatly<br />
patronized the Freemasons <strong>of</strong> that kingdom,<br />
and established there a Rite <strong>of</strong> seven degrees .<br />
He returned to Switzerland in 1788, where<br />
he continued to exercise an interest in <strong>Freemasonry</strong><br />
and in 1810 was elected <strong>Grand</strong><br />
Master for three years, and in 1813 for life,<br />
<strong>of</strong> the Roman <strong>Grand</strong> Orient <strong>of</strong> Helvetia,<br />
which body adopted his Rite .<br />
Glastonbury, Holy Thorn <strong>of</strong>. <strong>The</strong>re<br />
is an ancient market town in County Somerset,<br />
Eng ., with a po pulation <strong>of</strong> 3,700 . which<br />
owes its origin to a celebrated abbey, founded,<br />
according to tradition, in 60 A.D. We are<br />
further told that Joseph <strong>of</strong> Arimathea was<br />
the founder, and the "miraculous thorn"<br />
which flowered on Christmas day was believed<br />
by the common people to be the veritable<br />
staff with which Joseph aided his steps from<br />
the Holy Land . <strong>The</strong> tree was destroyed<br />
during the civil wars, but grafts flourish in<br />
neighboring gardens. Glastonbury has the<br />
honor <strong>of</strong> ranking St. Patrick (415 A.D.) and<br />
St . Dunstan among its abbots . In 1539,<br />
Henry VIII . summoned Abbot Whiting to<br />
surrender the town and all its treasures, and<br />
on his refusal condemned him to be hanged<br />
and quartered, and the monastery confiscated<br />
to the king's use, which sentence was immediately<br />
carried into execution . King Arthur<br />
is said to be buried in this place .<br />
Gleason, Benjamin . A lecturer and<br />
teacher <strong>of</strong> the <strong>Masonic</strong> ritual, according to<br />
the system <strong>of</strong> Webb, in the <strong>Grand</strong> Lodge <strong>of</strong><br />
Massachusetts, from 1806 to 1842 . Gleason<br />
is said to have been a man <strong>of</strong> liberal education,<br />
and a graduate in 1802 <strong>of</strong> Brown University .<br />
He became soon after a pupil <strong>of</strong> Thomas<br />
Smith Webb, whose lectures he taught in<br />
Massachusetts and elsewhere . <strong>The</strong> assertion<br />
<strong>of</strong> some writers that Gleason went to<br />
England and lectured before the <strong>Grand</strong><br />
Lodge <strong>of</strong> England, which recognized his or<br />
Webb's system as being the same as that <strong>of</strong><br />
Preston, is highly improbable and wants<br />
confirmation.<br />
Globe. In the Second Degree, the celestial<br />
and terrestrial globes have been adopted as<br />
s bols <strong>of</strong> the universal extension <strong>of</strong> the<br />
rder, and as suggestive <strong>of</strong> the universal<br />
claims <strong>of</strong> brotherly love. <strong>The</strong> symbol is a<br />
very ancient one, and is to be found in the<br />
religious systems <strong>of</strong> many countries. Among<br />
the Mexicans the globe was the symbol <strong>of</strong><br />
universal power . But the <strong>Masonic</strong> symbol<br />
appears to have been derived from, or at<br />
least to have an allusion to the Egyptian<br />
symbol <strong>of</strong> the winged globe. there is nothing<br />
more common among the Egyptian monuments<br />
than the symbol <strong>of</strong> a globe supported<br />
on each side by a serpent, and accompanied<br />
with wings extended wide beyond them,<br />
occupying nearly the whole <strong>of</strong> the entablature<br />
above the entrance <strong>of</strong> many <strong>of</strong> their<br />
temples. We are thus reminded <strong>of</strong> the<br />
globes on the pillars at the entrance <strong>of</strong> the<br />
Temple <strong>of</strong> Solomon . <strong>The</strong> winged globe,<br />
as the symbol <strong>of</strong> Cneph, the Creator Sun,<br />
was adopted by the Egyptians as their national<br />
device, as the Lion is that <strong>of</strong> England, or<br />
the Eagle <strong>of</strong> the United States . In the<br />
eighteenth chapter <strong>of</strong> Isaiah (v . i .), where<br />
the authorized version <strong>of</strong> King James's Bible<br />
has "Woe to the land shadowing with wins, "<br />
Lowth, after Bochart, translates, "Hol to<br />
the land <strong>of</strong> the winged cymbal," supposing<br />
the Hebrew ~3 7.V to mean the sistrum<br />
which was a round instrument, consisting <strong>of</strong><br />
a broad rim <strong>of</strong> metal, having rods passing<br />
through it, and some <strong>of</strong> which, extending<br />
beyond the sides, would, says Bishop<br />
Lowth, have the appearance <strong>of</strong> wings, and<br />
be expressed by the same Hebrew word .<br />
But _ Rosellini translates the passage differ-
GLORY<br />
GLOVES 299<br />
ently, and says, "Ho, land <strong>of</strong> the winged<br />
globe . "<br />
Dudley, in his Naology (p . 13), says that<br />
the knowledge <strong>of</strong> the spherical figure <strong>of</strong> the<br />
earth was familiar to the Egyptians in the<br />
early ages, in which some <strong>of</strong> their temples<br />
were constructed . Of the round figure<br />
described above, he says that although it be<br />
called a globe, an egg, the symbol <strong>of</strong> the world<br />
was perhaps intended ; and he thinks that<br />
if the globes <strong>of</strong> the Egyptian entablatures<br />
were closely examined, they would perhaps<br />
be found <strong>of</strong> an oval shape, figurative <strong>of</strong> the<br />
creation, and not bearing any reference to<br />
the form <strong>of</strong> the world .<br />
<strong>The</strong> interpretation <strong>of</strong> the <strong>Masonic</strong> globes,<br />
as a symbol <strong>of</strong> the universality <strong>of</strong> Masonry,<br />
would very well agree with the idea <strong>of</strong> the<br />
Egyptian symbol referring to the extent <strong>of</strong><br />
creation . That the globes on the pillars,<br />
placed like the Egyptian symbol before<br />
the temple, were a representation <strong>of</strong> the<br />
celestial and terrestrial globes, is a very<br />
modern idea . In the passage <strong>of</strong> the Book<br />
<strong>of</strong> Kings, whence Masonry has derived its<br />
ritualistic description, it is said (1 Kings<br />
vii . 16), "And he made two chapiters <strong>of</strong><br />
molten brass, to set upon the tops <strong>of</strong> the<br />
pillars ." In the <strong>Masonic</strong> ritual it is said<br />
that "the pillars were surmounted by two<br />
pomels or globes." Now pomel, J ,r ice, is<br />
the very word employed by Rabbi Solomon<br />
in his commentary on this passage, a word<br />
which signifies a globe or spherical body .<br />
<strong>The</strong> <strong>Masonic</strong> globes were really the chapiters<br />
described in the Book <strong>of</strong> Kings . Again<br />
it is said (1 Kings vii . 22), "U5pon the top<br />
<strong>of</strong> the pillars was lily work . ' We now<br />
know that the plant here called the lily was<br />
really the lotus, or the Egyptian water-lily .<br />
But among the Egyptians the lotus was a<br />
symbol <strong>of</strong> the universe ; and hence, although<br />
the Masons in their ritual have changed the<br />
expanded flower <strong>of</strong> the lotus, which crowned<br />
the chapiter and surmounted each pillar<br />
<strong>of</strong> the porch, into a globe, they have retained<br />
the interpretation <strong>of</strong> universality . <strong>The</strong> Egyptian<br />
globe or egg and lotus or lily and the<br />
<strong>Masonic</strong> globe are all symbols <strong>of</strong> something<br />
universal, and the <strong>Masonic</strong> idea has only<br />
restricted by a natural impulse the idea to<br />
the universality <strong>of</strong> the Order and its benign<br />
influences . But it is a pity that <strong>Masonic</strong><br />
ritualists did not preserve the Egyptian and<br />
Scriptural symbol <strong>of</strong> the lotus surrounding<br />
a ball or sphere, and omit the more modern<br />
figures <strong>of</strong> globes celestial and terrestrial .<br />
Glory, Symbol <strong>of</strong> . <strong>The</strong> Blazing Star<br />
in the old lectures was called "the glory<br />
in the center," because it was placed in the<br />
center <strong>of</strong> the floor-cloth, and represented<br />
the glorious name <strong>of</strong> Deity . Hence, Dr .<br />
Oliver gives to one <strong>of</strong> his most interesting<br />
works, which treats <strong>of</strong> the symbolism <strong>of</strong> the<br />
Blazing Star, the title <strong>of</strong> <strong>The</strong> Symbol <strong>of</strong> Glory .<br />
Gloves. In the continental Rites <strong>of</strong><br />
Masonry, as practised in France, in Germany,<br />
and in other countries <strong>of</strong> Europe, it<br />
is an invariable custom to present the new-<br />
ly initiated candidate not only, as we do,<br />
with a white leather apron, but also with<br />
two pair <strong>of</strong> white kid gloves-one a man's<br />
pair for himself, and the other a woman'sto<br />
be presented by him in turn to his wife<br />
or his betrothed, according to the custom<br />
<strong>of</strong> the German Masons, or, according to the<br />
French, to the female whom he most esteems,<br />
which, indeed, amounts, or should amount,<br />
to the same thing .<br />
<strong>The</strong>re is in this, <strong>of</strong> course, as there is<br />
in everything else which pertains to <strong>Freemasonry</strong>,<br />
a symbolism . <strong>The</strong> gloves given<br />
to the candidate for himself are intended<br />
to teach him that the acts <strong>of</strong> a Mason should<br />
be as pure and spotless as the gloves now<br />
given to him . In the German Lodges, the<br />
word used for acts is, <strong>of</strong> course, handlung,<br />
or handlings, "the works <strong>of</strong> his hands," which<br />
makes the symbolic idea more impressive .<br />
Dr . Robert Plot-no friend <strong>of</strong> Masonry,<br />
but still a historian <strong>of</strong> much researchsays,<br />
in his Natural History <strong>of</strong> Staffordshire,<br />
that the Society <strong>of</strong> Freemasons in his time<br />
(and be wrote in 1686) presented their candidates<br />
with gloves for themselves and their<br />
wives. This shows that the custom, still<br />
preserved on the Continent <strong>of</strong> Euro p e, once<br />
was practised in England ; although there,<br />
as well as in America, it is discontinued,<br />
which is perhaps to be regretted .<br />
But although the presentation <strong>of</strong> the<br />
gloves to the candidate is no longer practised<br />
as a ceremony in England or America,<br />
yet the use <strong>of</strong> them as a part <strong>of</strong> the proper<br />
pr<strong>of</strong>essional clothing <strong>of</strong> a Mason m the<br />
duties <strong>of</strong> the Lodge or in processions, is<br />
still retained ; and in many well-regulated<br />
Lodges the members are almost as regularly<br />
clothed in their white gloves as in their<br />
white aprons .<br />
<strong>The</strong> symbolism <strong>of</strong> the gloves, it will be<br />
admitted, is in fact but a modification <strong>of</strong><br />
that <strong>of</strong> the apron . <strong>The</strong>y both signify the<br />
same thing, both are allusive to a purification<br />
<strong>of</strong> life . "Who shall ascend," says the<br />
Psalmist, "into the hill <strong>of</strong> the Lord? or who<br />
shall stand in his holy place? He that<br />
hath clean hands and a pure heart." <strong>The</strong><br />
apron may be said to refer to the "pure<br />
heart" ; the gloves, to the "clean hands."<br />
Both are significant <strong>of</strong> purification-<strong>of</strong> that<br />
purification which was always symbolized<br />
by the ablution which preceded the ancient<br />
initiations into the sacred mysteries . But<br />
while our American and English Masons<br />
have adhered only to the apron, and rejected<br />
the gloves as a <strong>Masonic</strong> symbol, the latter<br />
appear to be far more important in symbolic<br />
science, because the allusions to pure or<br />
clean hands are abundant in all the ancient<br />
writers.<br />
"Hands," says Wemyss, in his Clavis<br />
Symbolica, "are the symbols <strong>of</strong> human actions-pure<br />
hands are pure actions ; unjust<br />
hands are deeds <strong>of</strong> injustice . <strong>The</strong>re are<br />
numerous references in sacred or pr<strong>of</strong>ane<br />
writers to this symbolism. <strong>The</strong> washing<br />
<strong>of</strong> the hands has the outward sign <strong>of</strong> an
300 GLOVES<br />
GNOSTICS<br />
internal purification . Hence, the Psalmist<br />
says, "I will wash my hands in innocence,<br />
and I will encompass thine altar, Jehovah."<br />
In the Ancient Mysteries, the washing <strong>of</strong><br />
the hands was always an introductory ceremony<br />
to the initiation, and, <strong>of</strong> course, it<br />
was used symbolically to indicate the necessity<br />
<strong>of</strong> purity from crime as a qualification<br />
<strong>of</strong> those who sought admission into<br />
the sacred Rites- and hence on a temple in<br />
the island <strong>of</strong> Crete this inscription was<br />
placed : "Cleanse your feet, wash your hands,<br />
and then enter ."<br />
Indeed, the washing <strong>of</strong> hands, as symbolic<br />
<strong>of</strong> purity, was among the ancients a<br />
peculiarly religious rite . No one dared to<br />
p ray to the gods until he had cleansed his<br />
h ands. Thus, Homer makes Hector say,<br />
"I dread with unwashed hands to bring<br />
My incensed wine to Jove an <strong>of</strong>fering."<br />
<strong>The</strong> same practise existed among the<br />
Jews ; and a striking instance <strong>of</strong> the symbolism<br />
is exhibited in that well-known action<br />
<strong>of</strong> Pilate, who when the Jews clamored<br />
for Jesus that tiey might crucify him,<br />
appeared before the people, and, having<br />
taken water, washed his h ands, saying at<br />
the same time, "I am innocent <strong>of</strong> the blood<br />
<strong>of</strong> this just man . See ye to it ." In the<br />
Christian church <strong>of</strong> the Middle Ages, gloves<br />
were always worn by bishops or priests<br />
when in the performance <strong>of</strong> ecclesiastical<br />
functions. <strong>The</strong>y were made <strong>of</strong> linen and<br />
were white ; and Durandus, a celebrated<br />
ritualist, says that "by the white gloves<br />
were denoted chastity and purity, because<br />
the hangs were thus kept clean and free<br />
from all impurity ."<br />
<strong>The</strong>re is no necessity to extend examples<br />
any further . <strong>The</strong>re is no doubt that the<br />
use <strong>of</strong> the gloves in Masonry is a symbolic<br />
idea, borrowed from the ancient and universal<br />
language <strong>of</strong> symbolism, and was intended,<br />
like the apron, to denote the necessity<br />
<strong>of</strong> purity <strong>of</strong> life .<br />
<strong>The</strong> builders, who associated in companies,<br />
who traversed Europe and were engaged<br />
in the construction <strong>of</strong> palaces and<br />
cathedrals, have left to us, as their descendants,<br />
their name, their technical language,<br />
and the apron, that distinctive piece<br />
<strong>of</strong> clothing by which they protected their<br />
garments from the pollutions <strong>of</strong> their laborious<br />
employment . Did they also bequeath<br />
to us their gloves? This is a question which<br />
some modern discoveries will at last enable<br />
us to solve.<br />
M . Didron, in his Annales Arehfo s,<br />
presents us with an engraving copied rom<br />
the painted glass <strong>of</strong> a window in the Cathedral<br />
<strong>of</strong> Chartres, in France . <strong>The</strong> painting<br />
was executed in the thirteenth century, and<br />
represents a number <strong>of</strong> Operative Masons<br />
at work . Three <strong>of</strong> them are adorned with<br />
laurel crowns. May not these be intended<br />
to represent the three <strong>of</strong>ficers <strong>of</strong> a Lodge?<br />
All <strong>of</strong> the Masons wear gloves. M . Didron<br />
remarks that in the old documents which<br />
he has examined mention is <strong>of</strong>ten made <strong>of</strong><br />
gloves which are intended to be presented<br />
to Masons and stone-cutters. In a subsequent<br />
number <strong>of</strong> the Annales, he gives the<br />
following three examples <strong>of</strong> this fact :<br />
In the year 1331, the Chatelan <strong>of</strong> Villaines,<br />
in Duemois, bought a considerable<br />
quantity <strong>of</strong> gloves to be given to the workmen<br />
in order, as it is said, "to shield their<br />
hands from the stone and lime ."<br />
In October, 1383, as he learns from a<br />
document <strong>of</strong> that period, three dozen pair<br />
<strong>of</strong> gloves were bought and distributed to<br />
the Masons when they commenced the buildings<br />
at the Chartreuse <strong>of</strong> Dijon .<br />
And, lastly, in 1486 or 1487, twenty-two<br />
pair <strong>of</strong> gloves were given to the Masons<br />
and stone-cutters who were engaged in work<br />
at the city <strong>of</strong> Amiens .<br />
It is thus evident that the builders-the<br />
Operative Masons--<strong>of</strong> the Middle Ages wore<br />
gloves to protect their hands from the effects<br />
<strong>of</strong> their work. It is equally evident that<br />
the Speculative Masons have received from<br />
their operative predecessors the gloves as<br />
well as the apron, both <strong>of</strong> which, being<br />
used by the latter for practical uses, have<br />
been, in the spirit <strong>of</strong> symbolism, appropriated<br />
by the former to "a more noble and<br />
glorious purpose ."<br />
Gnostics. <strong>The</strong> general name <strong>of</strong> Gnostics<br />
has been employed to designate several sects<br />
that sprung up in the eastern parts <strong>of</strong> the<br />
Roman Empire about the time <strong>of</strong> the advent<br />
<strong>of</strong> Christianity ; although it is supposed that<br />
their principal doctrines had been taught<br />
centuries before in many <strong>of</strong> the cities <strong>of</strong><br />
Asia Minor . <strong>The</strong> word Gnosticism is derived<br />
from the Greek Gnosis or knowledge, and<br />
was a term used in the earliest days <strong>of</strong> philosophy<br />
to signify the science <strong>of</strong> Divine things,<br />
or, as Matter says, "superior or celestial knowledge<br />
." He thinks the word was first used<br />
by the Jewish philosophers <strong>of</strong> the famous<br />
school <strong>of</strong> Alexandria . <strong>The</strong> favorite opinion<br />
<strong>of</strong> scholars is that the sect <strong>of</strong> Gnostics arose<br />
among the philosophers who were the converts<br />
<strong>of</strong> Paul and the other Apostles, and who<br />
sought to mingle the notions <strong>of</strong> the Jewish<br />
Egyptian school, the speculations <strong>of</strong> the Kabbalists,<br />
and the Grecian and Asiatic doctrines<br />
with the simpler teachings <strong>of</strong> the new<br />
religion which they had embraced . <strong>The</strong>y<br />
believed that the writings <strong>of</strong> the Apostles<br />
enunciated only the articles <strong>of</strong> the vulgar<br />
faith ; but that there were esoteric traditions<br />
which had been transmitted from generation<br />
to generation in mysteries, to which they<br />
gave the name <strong>of</strong> Gnosticism or Gnosis. King<br />
says (Gnostics, p . 7) that they drew the<br />
materials out <strong>of</strong> which they constructed their<br />
system from two religions, viz ., the Zend-<br />
Avesta and its modifications in the Kabbala,<br />
and the reformed Brahmanical religion, as<br />
taught by the Buddhist missionaries .<br />
Notwithstanding the large area <strong>of</strong> country<br />
over which this system <strong>of</strong> mystical philosophy<br />
extended, and the number <strong>of</strong> different<br />
sects that adopted it, the same fundamental
GOAT<br />
GODFATHER 301<br />
doctrine was everywhere held by the chiefs<br />
<strong>of</strong> Gnosticism . This was that the visible<br />
creation was not the wort <strong>of</strong> the Supreme<br />
Deity, but <strong>of</strong> the Demiurgus, a simple<br />
emanation, and several degrees removed<br />
from the Godhead . To the , latter, indeed,<br />
styled by them "the unknown Father,"<br />
they attributed the creation <strong>of</strong> the intellectual<br />
world, the Eons and Angels, while they<br />
made the creation <strong>of</strong> the world <strong>of</strong> matter<br />
the work <strong>of</strong> the Demiurgus .<br />
Gnosticism abounded in symbols and<br />
legends, in talismans and amulets, many<br />
<strong>of</strong> which were adopted into the popular<br />
superstitions <strong>of</strong> the Medieval ages . It is,<br />
too, interesting to the student <strong>of</strong> <strong>Masonic</strong><br />
antiquities because <strong>of</strong> its remote connection<br />
with that Order, some <strong>of</strong> whose symbols<br />
have been indirectly traced to a Gnostic<br />
origin . <strong>The</strong> Druses <strong>of</strong> Mount Lebanon<br />
were supposed to be a sect <strong>of</strong> Gnostics ; and<br />
the constant intercourse which was maintained<br />
during the Crusades between Europe<br />
and Syria produced an effect upon the<br />
Western nations through the influence <strong>of</strong><br />
the pilgrims and warriors .<br />
Toward the Manicheans, the most prominent<br />
<strong>of</strong>fshoot <strong>of</strong> Gnosticism, the Templars<br />
exercised a tolerant spirit very inconsistent<br />
with the pr<strong>of</strong>essed objects <strong>of</strong> their original<br />
foundation, which led to the charge that<br />
they were affected by the dogmas <strong>of</strong> Manicheism<br />
.<br />
<strong>The</strong> strange ceremonies observed in the<br />
initiation into various secret societies that<br />
existed in the Lower Empire are said to<br />
have been modeled on the Gnostic Rites <strong>of</strong><br />
the Mithraic Cave .<br />
<strong>The</strong> architects and stone-masons <strong>of</strong> the<br />
Middle Ages borrowed many <strong>of</strong> the principles<br />
<strong>of</strong> ornamentation, by which they decorated<br />
the ecclesiastical edifices which they<br />
constructed, from the abstruse symbols <strong>of</strong><br />
the Gnostics .<br />
So, too, we find Gnostic symbols in the Hermetic<br />
Philosophy and in the system <strong>of</strong> Rosicrucianism<br />
; and lastly, many <strong>of</strong> the symbols<br />
still used by <strong>Freemasonry</strong>-such, for<br />
instance, as the triangle within a circle, the<br />
letter G, and the pentacle <strong>of</strong> Solomonhave<br />
been traced to a Gnostic source .<br />
Goat, Riding the . <strong>The</strong> vulgar idea<br />
that "riding the goat" constitutes a part<br />
<strong>of</strong> the ceremonies <strong>of</strong> initiation in a <strong>Masonic</strong><br />
Lodge has its real origin in the superstition<br />
<strong>of</strong> antiquity . <strong>The</strong> old Greeks and Romans<br />
portrayed their mystical god Pan in horns<br />
and ho<strong>of</strong> and shaggy hide, and called him<br />
"goat-footed." When the demonology <strong>of</strong><br />
the classics was adopted and modified by<br />
the early Christians, Pan gave way to Satan,<br />
who naturally inherited his attributes ; so<br />
that to the common mind the Devil was<br />
represented by a he-goat, and his best known<br />
marks were the horns, the beard, and the<br />
cloven ho<strong>of</strong>s . <strong>The</strong>n came the witch stories<br />
<strong>of</strong> the Middle Ages, and the belief in the<br />
witch orgies, where, it was said, the Devil<br />
appeared riding on a goat . <strong>The</strong>se orgies<br />
<strong>of</strong> the witches, where, amid fearfully blasphemous<br />
ceremonies, they practised initiation<br />
into their Satanic Rites, became, to the<br />
vulgar and the illiterate, the type <strong>of</strong> the<br />
<strong>Masonic</strong> Mysteries ; for, as Dr . Oliver says,<br />
it was in England a common belief that the<br />
Freemasons were accustomed in their Lodges<br />
"to raise the Devil ." So the "riding <strong>of</strong> the<br />
goat," which was believed to be practised<br />
by the witches, was transferred to the Freemasons<br />
; and the saying remains to this day<br />
although the belief has very long since died<br />
out .<br />
G. O . D. <strong>The</strong> initials <strong>of</strong> Gomer, Oz<br />
Dabar. It is a singular coincidence, and<br />
worthy <strong>of</strong> thought, that the letters composing<br />
the English name <strong>of</strong> Deity should<br />
be the initials <strong>of</strong> the Hebrew words wisdom,<br />
strength, and beauty ; the three great pillars,<br />
or metaphorical supports, <strong>of</strong> Masonry . <strong>The</strong>y<br />
seem to present almost the only reason that<br />
can reconcile a Mason to the use <strong>of</strong> the<br />
initial "G" in its conspicuous suspension<br />
in the East <strong>of</strong> the Lodge in place <strong>of</strong> the<br />
Delta. <strong>The</strong> incident seems to be more than<br />
an accident .<br />
1~ - 1 Dabar, Wisdom, D .<br />
ty Oz, Strength, O .<br />
In; Gomer, Beauty, G.<br />
Thus the initials conceal the true meaning<br />
God . A belief in the existence <strong>of</strong> God<br />
is an essential point <strong>of</strong> Speculative Masonryso<br />
essential, indeed, that it is a landmark <strong>of</strong><br />
the Order that no Atheist can be made a<br />
Mason . Nor is this left to an inference ;<br />
for a specific declaration to that effect is<br />
demanded as an indispensable preparation<br />
for initiation. And hence Hutchinson says<br />
that the worship <strong>of</strong> God "was the first and<br />
corner-stone on which our originals thought<br />
it expedient to place the foundation <strong>of</strong> Masonry<br />
." <strong>The</strong> religion <strong>of</strong> Masonry is cosmopolitan,<br />
universal ; but the required belief<br />
in God is not incompatible with this universality<br />
; for it is the belief <strong>of</strong> all peoples . "Be<br />
assured," says Godfrey Higgins, "that God<br />
is equally present with the pious Hindoo<br />
in the temple, the Jew in the synagogue, the<br />
Mohammedan in the mosque, and the Christian<br />
in the church ." <strong>The</strong>re never has been a<br />
time since the revival <strong>of</strong> <strong>Freemasonry</strong>, when<br />
this belief in God as a superintending power<br />
did not form a part <strong>of</strong> the system. <strong>The</strong><br />
very earliest rituals that are extant, going<br />
back almost to the beginning <strong>of</strong> the eighteenth<br />
century, contain precisely the same question<br />
as to the trust in God which is found in<br />
those <strong>of</strong> the present day ; and the oldest manuscript<br />
constitutions, dating as far back as<br />
the fifteenth century at least, all commence<br />
with, or contain, an invocation to the<br />
"Mighty Father <strong>of</strong> Heaven ." <strong>The</strong>re never<br />
was a time when the dogma did not form<br />
an essential part <strong>of</strong> the <strong>Masonic</strong> system .<br />
God and His Temple, Knight <strong>of</strong>. A<br />
degree mentioned by Fustier .<br />
Godfather . In French Lodges the member<br />
who introduces a candidate for initiation<br />
is called his "parrain," or "godfather ."
302 GOETHE<br />
GON1 ALGN<br />
Goethe, John Wolfgang von. This<br />
illustrous German poet was much attached<br />
to <strong>Freemasonry</strong>. He was initiated on the<br />
eve <strong>of</strong> the festival <strong>of</strong> St . John the Baptist,<br />
in 1780 ; and on the eve <strong>of</strong> the same festival<br />
in 1830, the Masons <strong>of</strong> Weimar celebrate<br />
the semi-centennial anniversary <strong>of</strong> his admission<br />
into the Order, <strong>of</strong> which, in a letter<br />
to the musical composer, Zeeter, who had<br />
been, like himself, initiated on the same day<br />
fifty years before, he speaks with great<br />
gratification as his "<strong>Masonic</strong> jubilee." He<br />
says, "<strong>The</strong> gentlemen have treated this<br />
epoch with the greatest courtesy . I responded<br />
to it in the most friendly manner on the<br />
following day." Goethe's writings contain<br />
many favorable allusions to the Institution.<br />
Goetla. A contradistinctive term to<br />
<strong>The</strong>urgia, the first signifying black magic<br />
the latter white magic . <strong>The</strong> demons oi<br />
darkness were invoked and no crime or<br />
horror stayed the power. Alchemy and<br />
chemistry were the powerful arms relied on .<br />
Golden Candlestick . <strong>The</strong> golden candlestick<br />
which was made by Moses for the<br />
service <strong>of</strong> the tabernacle, and was afterward<br />
deposited in the holy place <strong>of</strong> the<br />
temple to throw light upon the altar <strong>of</strong><br />
incense, and the table <strong>of</strong> shewbread, was<br />
made wholly <strong>of</strong> pure gold, and had seven<br />
branches ; that is, three on each side, and<br />
one in the center . <strong>The</strong>se branches were at<br />
equal distances, and each one was adorned<br />
with flowers like lilies, gold knobs after the<br />
form <strong>of</strong> an apple, and similar ones resembling<br />
an almond . Upon the extremities <strong>of</strong> the<br />
branches were seven golden lamps, which<br />
were fed with pure olive-oil, and lighted<br />
every evening by the priests on duty . Its<br />
seven branches are explained in the Ineffable<br />
degrees as symbolising the seven planets .<br />
It is also used as a decoration in Chapters <strong>of</strong><br />
the Royal Arch, but apparently without any<br />
positive symbolic signification .<br />
Golden Fleece. In the lecture <strong>of</strong> the<br />
First Degree, it is said <strong>of</strong> the Mason's apron,<br />
that it is "more ancient than the Golden<br />
Fleece or Roman Eagle, more honorable<br />
than the Star and Garter ." <strong>The</strong> reference<br />
is here evidently not to the Argonautic<br />
expedition in search <strong>of</strong> the golden fleece,<br />
nor to the deluge, <strong>of</strong> which that event is<br />
supposed to have been a figure, as Dr . Oliver<br />
incorrectly supposes (Symb . Dict .), but to<br />
certain decorations <strong>of</strong> honor with which<br />
the apron is compared. <strong>The</strong> eagle was to<br />
the Romans the ensign <strong>of</strong> imperial power ;<br />
the Order <strong>of</strong> the Golden Fleece was <strong>of</strong> high<br />
repute as an Order <strong>of</strong> Knighthood. It was<br />
established in Flanders, in 1429, by the<br />
Duke <strong>of</strong> Burgundy, who selected the fleece<br />
for its badge because wool was the staple<br />
production <strong>of</strong> the country . It has ever<br />
been considered, says Clark one <strong>of</strong> the<br />
most illustrious Orders in Europe. <strong>The</strong><br />
Order <strong>of</strong> the Garter was, and is still considered,<br />
the highest decoration that can be<br />
bestowed upon a subject by a sovereign <strong>of</strong><br />
Great Britain . Thus, the apron is proudly<br />
compared with the noblest decorations <strong>of</strong><br />
ancient Rome and <strong>of</strong> modem Europe . But<br />
the Masons may have been also influenced<br />
in their selection <strong>of</strong> a reference to the Golden<br />
Fleece, by the fact that in the Middle Ages<br />
it was one <strong>of</strong> the most important symbols<br />
<strong>of</strong> the Hermetic philosophers .<br />
Golden Key, Knight <strong>of</strong> the . See<br />
Knight <strong>of</strong> the Golden Key .<br />
Golden Lion <strong>of</strong> Hesse-Cassel, Order<br />
<strong>of</strong> the. Instituted by Frederick II ., 14th<br />
<strong>of</strong> August, 1770, under a decree <strong>of</strong> 6th July,<br />
to recompense virtue and merit. <strong>The</strong><br />
<strong>Grand</strong> Master is the reigning sovereign <strong>of</strong><br />
Hesse-Cassel. Motto, "Virtute et Fidelitate.<br />
"<br />
Golden Stole <strong>of</strong> Venice . (Cavaliers<br />
delta Stola d'Oro .) An ancient order <strong>of</strong><br />
knighthood conferred by the republic <strong>of</strong><br />
Venice . <strong>The</strong> number <strong>of</strong> knights was unlimited<br />
. <strong>The</strong> decoration, wom over the<br />
left shoulder, was richly embroidered with<br />
flowers <strong>of</strong> gold, and being in width a handbreadth,<br />
fell behind and before to the knee .<br />
An ambassador, for some distinctive service,<br />
was deemed worthy . <strong>The</strong> ducal robe was<br />
<strong>of</strong> red material .<br />
Gold Thaler, or Gold Giilden, we are<br />
informed in Kenning's Cyclopcedia <strong>of</strong> <strong>Freemasonry</strong>,<br />
is the St . John's <strong>of</strong>fering, as it<br />
was called under the strict observance in<br />
Germany, and which amounted to one ducat,<br />
or, at the least, one and two-thirds <strong>of</strong> a<br />
thaler, which was paid by every member<br />
on St . John's Day . This practise is still<br />
kept up in many German Lodges for the<br />
benefit <strong>of</strong> the poor fund .<br />
Golgotha . Greek, roxyoSa, from the<br />
Hebrew, r*~, Gulgoleth, "a skull ." <strong>The</strong><br />
name given by the Jews to Calvary, the<br />
place <strong>of</strong> Christ's crucifixion and burial .<br />
It is a significant word in Templar Masonry .<br />
(See Calvary .)<br />
Gomel. (Heb., 7Y`a, L., retribuens .)<br />
Irregularly given as Gomer and Gomez. A<br />
word found in the Twenty-sixth Degree A .<br />
A . Scottish Rite, signifying reward.<br />
Gonfalon . (Ital ., Gonfalon, O . German,<br />
Gundfano .) An ecclesiastical war flag or<br />
banner, a standard ; used in several <strong>of</strong> the<br />
chivalric degrees <strong>of</strong> Masonry . <strong>The</strong> chief<br />
magistrates in Italian cities when bearing<br />
this ensign are known as Gonfaloniers. <strong>The</strong><br />
banner is triune, <strong>of</strong> white silk, trimmed and<br />
mounted with gold .
GOODALL<br />
GORMOGONS 303<br />
Goodall . <strong>The</strong> reputed author <strong>of</strong> the<br />
exposure <strong>of</strong> Masonry, known as "Jachin and<br />
Boaz ." It is said that he was at one time<br />
Master <strong>of</strong> the W . India and American Lodge,<br />
now known as the Lodge <strong>of</strong> Antiquity . but<br />
this statement has never been confirmed .<br />
Good Samaritan . An androgynous,<br />
honorary or side degree conferred in the<br />
United States with rather impressive ceremonies<br />
. It is, <strong>of</strong> course, as a degree to be<br />
conferred on females, unconnected with<br />
<strong>Masonic</strong> history or traditions, but draws its<br />
allusions from the fate <strong>of</strong> Lot's wife, and<br />
from the parable <strong>of</strong> the Good Samaritan<br />
related in the Gospels. <strong>The</strong> passages <strong>of</strong><br />
Scripture which refer to these events are<br />
read during the ceremony <strong>of</strong> initiation . This<br />
degree is to be conferred only on Royal<br />
Arch Masons and their wives, and in conferring<br />
it two Good Samaritans must always<br />
be present, one <strong>of</strong> whom must be a Royal<br />
Arch Mason . Much dignity and importance<br />
bas been given to this degree by its possessors ;<br />
and it is usual in many places for a certain<br />
number <strong>of</strong> Good Samaritans to organize<br />
themselves into regular, but <strong>of</strong> course independent,<br />
bodies to hold monthly meetings<br />
under the name <strong>of</strong> Assemblies, to elect<br />
proper <strong>of</strong>ficers, and receive applications for<br />
initiation . In this manner the assemblies<br />
<strong>of</strong> Good Samaritans, consisting <strong>of</strong> male and<br />
female members, bear a very near resemblance<br />
to the female Lodges, which, under<br />
the name <strong>of</strong> "Maconnerie d'Adoption,"<br />
prevail in France .<br />
Good Shepherd . Our Savior called<br />
himself the Good Shepherd . Thus, in<br />
St . John's Gospel (x. 14, 15, 16), he says :<br />
"I am the Good Shepherd, and know my<br />
sheep, and am known <strong>of</strong> mine . As the<br />
Father knoweth me, even so know I the<br />
Father : and I lay down my life for the sheep .<br />
And other sheep I have, which are not <strong>of</strong><br />
this fold : them also must I bring, and they<br />
shall hear my voice ; and there shall be one<br />
fold, and one Shepherd ." Hence, in <strong>Masonic</strong><br />
as well as in Christian symbolism,<br />
Christ is naturally called the Good Shepherd .<br />
Good Shepherd, Sign <strong>of</strong> the . When<br />
Jesus was relating (Luke xv .) the parable<br />
in which one having lost a sheep goes into<br />
the wilderness to search for it he said : "And<br />
when he hath found it, he layeth it * on his<br />
shoulders, rejoicing." Mr . Hettner, a German<br />
writer on Greek customs, says : "When<br />
the Greek carries home his lamb, he slings<br />
it round his neck, holding it by the feet<br />
crossed over the breast . This is to be seen<br />
with us also, but the sight is especially<br />
attractive at Athens, for it was in this manner<br />
that the ancients represented Hermes as<br />
the guardian and multiplier <strong>of</strong> flocks ; so<br />
stood the statue <strong>of</strong> Hermes at Olympia,<br />
Occhalia, and Tanagra . Small marble statues<br />
<strong>of</strong> this kind have even come down to us, one<br />
<strong>of</strong> which is to be seen in the Pembroke collection<br />
at Wilton House ; another, a smaller<br />
one, in the Stoa <strong>of</strong> Hadrian, at Athens .<br />
This representation, however, appears most<br />
frequently in the oldest works <strong>of</strong> Christian<br />
art, in which the laden Hermes is turned<br />
into a laden Christ, who <strong>of</strong>ten called himself<br />
the Good Shepherd, and expressly says<br />
in the Gospel <strong>of</strong> St . Luke, that when the<br />
shepherd finds the sheep, he lays it joyfully<br />
on his shoulder."<br />
Now, although the idea <strong>of</strong> the Good<br />
Shepherd may have been <strong>of</strong> Pagan origin,<br />
yet derived from the parable <strong>of</strong> our Savior<br />
in St . Luke and his language in St . John,<br />
it was early adopted by the Christians as a<br />
religious emblem . <strong>The</strong> Good Shepherd bearing<br />
the sheep upon his shoulders, the two<br />
hands <strong>of</strong> the Shepherd crossed upon his<br />
breast and holding the legs <strong>of</strong> the sheep,<br />
is a very common subject in the paintings<br />
<strong>of</strong> the earliest Christian era . It is an expressive<br />
symbol <strong>of</strong> the Savior's love-<strong>of</strong><br />
him who taught us to build the new temple<br />
<strong>of</strong> eternal life-and, consequently, as Didron<br />
says, "the heart and imagination <strong>of</strong> Christians<br />
have dwelt fondly upon this theme ; it has<br />
been unceasingly repeated under every<br />
possible aspect, and may be almost said to<br />
have been worn threadbare by Christian<br />
art . From the earliest ages, Christianity<br />
completely made it her own ." And hence<br />
the Christian degree <strong>of</strong> Rose Croix has very<br />
naturally appropriated the "sign <strong>of</strong> the<br />
Good Shepherd," the representation <strong>of</strong><br />
Christ bearing his once lost but now recovered<br />
sheep upon his shoulders, as one <strong>of</strong> its most<br />
impressive symbols .<br />
Goose and Gridiron . An alehouse with<br />
this sign, in St . Paul's Church Yard, London .<br />
In 1717, the Lodge <strong>of</strong> Antiquity met at the<br />
Goose and Gridiron, and it was there that<br />
the first quarterly communication <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England, after the revival<br />
<strong>of</strong> 1717, was held on the 24th <strong>of</strong> June, 1717 .<br />
It was the headquarters <strong>of</strong> a musical society,<br />
whose arms-a lyre and a swan-were converted<br />
into Goose and Gridiron.<br />
Gormogons . A secret society established<br />
in 1724, in England, in opposition<br />
to <strong>Freemasonry</strong> . One <strong>of</strong> its rules was that<br />
no Freemason could be admitted until he<br />
was first degraded, and had then renounced<br />
the <strong>Masonic</strong> Order . It was absurdly and<br />
intentionally pretentious in its character ;<br />
claiming, in ridicule <strong>of</strong> <strong>Freemasonry</strong>, a great<br />
antiquity, and pretending that it was descended<br />
from an ancient society in China .<br />
<strong>The</strong>re was much antipathy between the<br />
two associations, as will appear from the<br />
following doggerel, published in 1729, by<br />
Henry Carey :<br />
"<strong>The</strong> Masons and the Gormogons<br />
Are laughing at one another,<br />
While all mankind are laughing at them ;<br />
<strong>The</strong>n why do they make such a pother?<br />
"<strong>The</strong>y bait their hook for simple gulls,<br />
And truth with bam they smother ;<br />
But when they 've taken in their culls,<br />
Why then 't is-Welcome, Brother!"<br />
<strong>The</strong> Gormogons made a great splutter in<br />
their day, and published many squibs against
304 GOTHIC<br />
GRAMMAR<br />
<strong>Freemasonry</strong> ; yet that is still living, while<br />
the Gormogons were long ago extinguished .<br />
<strong>The</strong>y seemed to have flourished for but a<br />
very few years .<br />
[Bro. R. F . Gould has collected all that<br />
is known about the Gormogons in his article<br />
on the Duke <strong>of</strong> Wharton, in vol . viii . <strong>of</strong><br />
Ars Quatuor Coronatorum.]<br />
Gothic Architecture. Of all the styles<br />
<strong>of</strong> architecture, the Gothic is that which is<br />
most intimately connected with the history<br />
<strong>of</strong> <strong>Freemasonry</strong>, having been the system<br />
peculiarly practised by the Freemasons <strong>of</strong><br />
the Middle Ages . To what country or<br />
people it owes its origin has never been<br />
satisfactorily determined ; although it has<br />
generally been conjectured that it was <strong>of</strong><br />
Arabic or Saracenic extraction, and that it<br />
was introduced into Europe by persons<br />
returning from the Crusades . <strong>The</strong> Christians<br />
who had been in the Holy Wars received<br />
there an idea <strong>of</strong> the Saracenic works, which<br />
they imitated on their return to the West,<br />
and refined on them as they proceeded in<br />
the building <strong>of</strong> churches . <strong>The</strong> Italians,<br />
Germans, French, and Flemings, with Greek<br />
refugees, united in a fraternity <strong>of</strong> architects<br />
and ranged from country to country, and<br />
erected buildings according to the Gothic<br />
style, which they had learned during their<br />
visits to the East, and whose fundamental<br />
principles they improved by the addition <strong>of</strong><br />
other details derived from their own architectural<br />
taste and judgment . Hence Sir<br />
Christopher Wren thinks that this style <strong>of</strong> the<br />
Medieval Freemasons should be rather called<br />
the Saracenic than the Gothic . This style,<br />
which was distinguished, by its pointed arches,<br />
and especially by the perpendicularity <strong>of</strong> its<br />
lines, from the rounded arch and horizontal<br />
lines <strong>of</strong> previous styles, was altogether in the<br />
hands <strong>of</strong> those architects who were known,<br />
from the tenth to the sixteenth centuries, as<br />
Freemasons, and who kept their system <strong>of</strong><br />
building as a secret, and thus obtained an entire<br />
monopoly <strong>of</strong> both domestic and ecclesiastical<br />
architecture . At length, when the gilds<br />
or fraternities <strong>of</strong> Freemasons, "who alone,"<br />
says Mr . Hope, "held the secrets <strong>of</strong> Gothic<br />
art " were dissolved, the style itself was lost,<br />
and was succeeded by what Paley says (Man.<br />
<strong>of</strong> Goth . Arch ., p. 15) was "a worse than<br />
brazen era <strong>of</strong> architecture ." (For further details,<br />
see Traveling Freemasons.)<br />
Gothic Constitutions . A title sometimes<br />
given to the Constitutions which are supposed<br />
to have been adopted by the Freemasons at<br />
the City <strong>of</strong> York, in the tenth century, and so<br />
called in allusion to the Gothic architecture<br />
which was introduced into England by the<br />
Fraternity . A more correct and more usual<br />
designation <strong>of</strong> these laws is the York Constitutions,<br />
which see .<br />
Gould, Robert Freke . This well-known<br />
historian <strong>of</strong> <strong>Freemasonry</strong> has had a very varied<br />
career . Born in 1836, he entered the English<br />
army at the age <strong>of</strong> eighteen, becoming a<br />
lieutenant in the same year, and serving with<br />
distinction in North China in 1860-2. On<br />
his return to England he studied law and became<br />
a barrister in 1868.<br />
He was initiated at Ramsgate in the Royal<br />
Navy Lodge, No . 429, and was Master <strong>of</strong> the<br />
Inhabitants' Lodge at Gibraltar, also <strong>of</strong> the<br />
Meridian Lodge, No . 743, a Military Lodge<br />
attached to his regiment. Afterward he held<br />
the Chair <strong>of</strong> the Moira, Quatuor Coronati and<br />
Jerusalem Lodges. In 1880 he was appointed<br />
Senior <strong>Grand</strong> Deacon <strong>of</strong> England.<br />
He has been a constant writer in the <strong>Masonic</strong><br />
press since 1858 ; in 1879 he published<br />
<strong>The</strong> Four Old Lodges and <strong>The</strong> Atholl Lodges,<br />
and in 1899 a book on Military Lodges.<br />
But his "magnum opus" is his stupendous<br />
History <strong>of</strong> <strong>Freemasonry</strong> in three large volumes,<br />
which occupied him from 1882 to 1887, which<br />
was followed in 1903 by A Concise History <strong>of</strong><br />
<strong>Freemasonry</strong> abridged from the larger work<br />
and brought up to date . [E . L. H .]<br />
Gourgas, John James Joseph . A merchant<br />
<strong>of</strong> New York, who was born in France<br />
in 1777, and received a member <strong>of</strong> the Scottish<br />
Rite in 1806 . His name is intimately<br />
connected with the rise and progress <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite in the<br />
Northern Jurisdiction <strong>of</strong> the United States .<br />
Through his representations and his indefatigable<br />
exertions, the Mother Council at'<br />
Charleston was induced to denounce the Consistory<br />
<strong>of</strong> Joseph Cerneau in the City <strong>of</strong> New<br />
York, and to establish there a Supreme Council<br />
for the Northern Jurisdiction, <strong>of</strong> which<br />
Bro . Gourgas was elected the Secretary-General<br />
. He continued to hold this <strong>of</strong>fice until<br />
1832, when he was elected Sovereign <strong>Grand</strong><br />
Commander . In 1851, on the removal <strong>of</strong> the<br />
<strong>Grand</strong> East <strong>of</strong> the Supreme Council to Boston,<br />
he resigned his <strong>of</strong>fice in favor <strong>of</strong> Bro. Giles<br />
Fonda Yates, but continued to take an active<br />
interest, so far as his age would permit, in the<br />
Rite until his death, which occurred at New<br />
York on February 14, 1865, at the ripe old age<br />
<strong>of</strong> eighty-eight, and being at the time probably<br />
the oldest possessor <strong>of</strong> the Thirtieth Degree<br />
in the world . Bro . Gourgas was distinguished<br />
for the purity <strong>of</strong> his life and the<br />
powers <strong>of</strong> his intellect . His <strong>Masonic</strong> library<br />
was very valuable, and especially rich in manuscripts<br />
. His correspondence with Dr . Moses<br />
Holbrook . at one time <strong>Grand</strong> Commander <strong>of</strong><br />
the Southern Council, is in the Archives <strong>of</strong><br />
that body, and bears testimony to his large<br />
<strong>Masonic</strong> attainments .<br />
Grades . Degrees in Masonry are sometimes<br />
so called . It is a French word . (See<br />
Degrees .)<br />
Grain <strong>of</strong> Mustard, Order <strong>of</strong> the . (Ger .,<br />
Der Orden vans Senf Korn.) An order instituted<br />
in Germany, based on Mark iv . 30 and<br />
32, the object being the propagation <strong>of</strong> morality<br />
.<br />
Grammar . One <strong>of</strong> the seven liberal arts<br />
and sciences, which forms, with Logic and<br />
Rhetoric, a triad dedicated to the cultivation<br />
<strong>of</strong> language. "God," says Sanctius, "created<br />
man the participant <strong>of</strong> reason ; and as he<br />
willed him to be a social being, he bestowed<br />
upon him the gift <strong>of</strong> language, in the perfect-
GRAND<br />
GRAND 305<br />
ing <strong>of</strong> which there are three aids . <strong>The</strong> first<br />
is Grammar, which rejects from language all<br />
solecisms and barbarous expressions ; the<br />
second is Logic, which is occupied with the<br />
truthfulness <strong>of</strong> language ; and the third is<br />
Rhetoric, which seeks only the adornment <strong>of</strong><br />
language ."<br />
<strong>Grand</strong> Architect . A degree in several <strong>of</strong><br />
the Rites modeled upon the Twelfth <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite. It is, 1 .<br />
<strong>The</strong> Sixth Degree <strong>of</strong> the Reform <strong>of</strong> St . Martin ;<br />
2 . <strong>The</strong> Fourteenth <strong>of</strong> the Rite <strong>of</strong> Elected Cohens<br />
; 3 . <strong>The</strong> Twenty-third <strong>of</strong> the Rite <strong>of</strong> Mizraim<br />
; and 4. <strong>The</strong> Twenty-fourth <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France .<br />
<strong>Grand</strong> Chapter. A <strong>Grand</strong> Chapter consists<br />
<strong>of</strong> the High Priests, Kings, and Scribes<br />
for the time being, <strong>of</strong> the several Chapters<br />
under its jurisdiction, <strong>of</strong> the Past <strong>Grand</strong> and<br />
Deputy <strong>Grand</strong> High Priests, Kings, and<br />
Scribes <strong>of</strong> the said <strong>Grand</strong> Chapter. In some<br />
<strong>Grand</strong> Chapters Past High Priests are admitted<br />
to membership, but in others they are<br />
not granted this privilege, unless they shall<br />
have served as <strong>Grand</strong> and Deputy <strong>Grand</strong><br />
High Priests, Kings, or Scribes . <strong>Grand</strong><br />
Chapters have the sole government and superintendence<br />
<strong>of</strong> the several Royal Arch Chapters<br />
and Lodges <strong>of</strong> Most Excellent Past and Mark<br />
Masters within their several jurisdictions .<br />
Until the year 1797, there was no organization<br />
<strong>of</strong> <strong>Grand</strong> Chapters in the United States.<br />
Chapters were held under the authority <strong>of</strong> a<br />
Master's Warrant, although the consent <strong>of</strong> a<br />
neighboring Chapter was generally deemed expedient.<br />
But in 1797, delegates from several<br />
<strong>of</strong> the Chapters in the Northern States assembled<br />
at Boston for the purpose <strong>of</strong> deliberating<br />
on the expediency <strong>of</strong> organizing a <strong>Grand</strong><br />
Chapter for the government and regulation <strong>of</strong><br />
the several Chapters within the said States.<br />
This convention prepared an address to the<br />
Chapters in New York and New England,<br />
disclaiming the power <strong>of</strong> any <strong>Grand</strong> Lodge to<br />
exercise authority over Royal Arch Masons,<br />
and declaring it expedient to establish a <strong>Grand</strong><br />
Chapter . In consequence <strong>of</strong> this address, delegates<br />
from most <strong>of</strong> the States above mentioned<br />
met at Hartford in January, 1798, and<br />
organized a <strong>Grand</strong> Chapter, formed and<br />
adopted a Constitution, and elected and installed<br />
their <strong>of</strong>ficers . This example was<br />
quickly followed by other parts <strong>of</strong> the Union,<br />
and <strong>Grand</strong> Chapters now exist in nearly all the<br />
States . (See General <strong>Grand</strong> Chapter .)<br />
<strong>The</strong> <strong>of</strong>ficers <strong>of</strong> a <strong>Grand</strong> Chapter are usually<br />
the same as those <strong>of</strong> a Chapter, with the distinguishing<br />
prefix <strong>of</strong> "<strong>Grand</strong>" to the titles .<br />
<strong>The</strong> jewels are also the same, but enclosed<br />
within a circle . In England and Scotland the<br />
<strong>Grand</strong> Chapter bears the title <strong>of</strong> Supreme<br />
<strong>Grand</strong> Chapter .<br />
<strong>Grand</strong> Commander. <strong>The</strong> presiding <strong>of</strong>ficer<br />
<strong>of</strong> a <strong>Grand</strong> Commandery <strong>of</strong> Knights Templar<br />
.<br />
<strong>Grand</strong> Commander <strong>of</strong> the Eastern Star .<br />
(<strong>Grand</strong> Commandeur de l'Etoile d'Orient .) A<br />
degree in Pyron's collection .<br />
<strong>Grand</strong> Conclave. <strong>The</strong> title <strong>of</strong> the presid-<br />
ing body <strong>of</strong> Templarism in England is the<br />
"<strong>Grand</strong> Conclave <strong>of</strong> the Religious and Military<br />
Order <strong>of</strong> <strong>Masonic</strong> Knights Templar ."<br />
<strong>Grand</strong> Conservators . On July 1, 1814,<br />
the <strong>Grand</strong> Mastership <strong>of</strong> the Order in France,<br />
then held by Prince Cambaceres, was, in consequence<br />
<strong>of</strong> the political troubles attendant<br />
upon the restoration <strong>of</strong> the monarchy, declared<br />
vacant by the <strong>Grand</strong> Orient . On August<br />
12th, the <strong>Grand</strong> Orient decreed that the<br />
functions <strong>of</strong> <strong>Grand</strong> Master should be provisionally<br />
discharged by a commission consisting<br />
<strong>of</strong> three <strong>Grand</strong> Officers, to be called<br />
<strong>Grand</strong> Conservators, and Macdonald, Duke <strong>of</strong><br />
Tarentum, the Count de Beurnonville, and<br />
Timbrune, Count de Valence, were appointed<br />
to that <strong>of</strong>fice.<br />
<strong>Grand</strong> Consistory. <strong>The</strong> governing body<br />
over a State <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite ; subject, however, to the superior<br />
jurisdiction <strong>of</strong> the Supreme Council <strong>of</strong><br />
the Thirty-third . <strong>The</strong> members <strong>of</strong> the <strong>Grand</strong><br />
Consistory are required to be in possession <strong>of</strong><br />
the Thirty-second Degree .<br />
<strong>Grand</strong> Council . <strong>The</strong> title given to the<br />
first three <strong>of</strong>ficers <strong>of</strong> a Royal Arch Chapter.<br />
Also the name <strong>of</strong> the superintending body <strong>of</strong><br />
Cryptic Masonry in any jurisdiction . It is<br />
composed <strong>of</strong> the first three <strong>of</strong>ficers <strong>of</strong> each<br />
Council in the jurisdiction . Its <strong>of</strong>ficers are :<br />
Most Puissant <strong>Grand</strong> Master, Thrice IllustriousDeputy<strong>Grand</strong><br />
Master, Illustrious<strong>Grand</strong><br />
Conductor <strong>of</strong> the Works, <strong>Grand</strong> Treasurer,<br />
<strong>Grand</strong> Recorder, <strong>Grand</strong> Chaplain, <strong>Grand</strong> Marshal,<br />
<strong>Grand</strong> Captain <strong>of</strong> the Guards, <strong>Grand</strong> Conductor<br />
<strong>of</strong> the Council, and <strong>Grand</strong> Steward .<br />
<strong>Grand</strong> Director <strong>of</strong> the Ceremonies . An<br />
important <strong>of</strong>ficer in the United <strong>Grand</strong> Lodge<br />
<strong>of</strong> gland ; a similar <strong>of</strong>fice to that <strong>of</strong> <strong>Grand</strong><br />
Master-General <strong>of</strong> Ceremonies <strong>of</strong> a Supreme<br />
Council, upon whom the order <strong>of</strong> the <strong>Grand</strong><br />
Body largely depends, and who has charge <strong>of</strong><br />
the service or ceremonies <strong>of</strong> whatever nature<br />
that may transpire .<br />
<strong>Grand</strong> East . <strong>The</strong> city in which the <strong>Grand</strong><br />
Lodge, or other governing <strong>Masonic</strong> Body, is<br />
situated, and whence its <strong>of</strong>ficial documents<br />
emanate, is called the <strong>Grand</strong> East . Thus, a<br />
document issued by the <strong>Grand</strong> Lodge <strong>of</strong><br />
Massachusetts would be dated from the<br />
"<strong>Grand</strong> East <strong>of</strong> Boston," or if from the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Louisiana, it would be the<br />
"<strong>Grand</strong> East <strong>of</strong> New Orleans ." <strong>The</strong> place<br />
where a <strong>Grand</strong> Lodge meets is therefore called<br />
a <strong>Grand</strong> East . <strong>The</strong> word is in constant use<br />
on the Continent <strong>of</strong> Europe and in America,<br />
but seldom employed in England, Scotland,<br />
or Ireland .<br />
<strong>Grand</strong> Elect, Perfect and Sublime<br />
Mason . <strong>The</strong> Fourteenth Degree <strong>of</strong> the A . A .<br />
Scottish Rite . (See Perfection, Lodge <strong>of</strong> .)<br />
<strong>Grand</strong> Encampment . See Encampment,<br />
<strong>Grand</strong> .<br />
<strong>Grand</strong> High Priest . <strong>The</strong> presiding <strong>of</strong>ficer<br />
<strong>of</strong> a <strong>Grand</strong> Royal Arch Chapter in the American<br />
system . <strong>The</strong> powers and prerogatives <strong>of</strong><br />
a <strong>Grand</strong> High Priest are far more circumscribed<br />
than those <strong>of</strong> a <strong>Grand</strong> Master . As<br />
the <strong>of</strong>fice has been constitutionally created by
306 GRAND<br />
GRAND<br />
the <strong>Grand</strong> Chapter, and did not precede it as<br />
that <strong>of</strong> <strong>Grand</strong> M asters did the <strong>Grand</strong> Lodges,<br />
he possesses no inherent prerogatives, but<br />
those only which are derived from and delegated<br />
to him by the Constitution <strong>of</strong> the <strong>Grand</strong><br />
Chapter and regulations formed under it for<br />
the government <strong>of</strong> Royal Arch Masonry .<br />
<strong>Grand</strong> Inquiring Commander. <strong>The</strong><br />
Sixty-sixth Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
<strong>Grand</strong> Inspector, Inquisitor Commander.<br />
<strong>The</strong> Thirty-first Degree <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite. It is<br />
not an historical degree, but simply a judicial<br />
power <strong>of</strong> the higher degrees . <strong>The</strong> place <strong>of</strong><br />
meeting is called a Supreme Tribunal. <strong>The</strong><br />
decorations are white, and the presiding <strong>of</strong>ficer<br />
is styled Most Perfect President . <strong>The</strong> jewel<br />
<strong>of</strong> the degree is a Teutonic cross <strong>of</strong> silver attached<br />
to white watered ribbon .<br />
<strong>Grand</strong> Lodge. A <strong>Grand</strong> Lodge is the dogmatic<br />
and administrative authority <strong>of</strong> Ancient<br />
Craft Masonry, or the three Symbolic degrees<br />
. It is defined in the Regulations <strong>of</strong><br />
1721 as "consisting <strong>of</strong> and formed by the<br />
Masters and Wardens <strong>of</strong> all the regular Lodges<br />
upon record, with the <strong>Grand</strong> Master at their<br />
head and his Deputy on his left hand, and<br />
the (errand Wardens in their proper places."<br />
(Constitutions, 1723, p . 61 .) This definition<br />
refers to a very modern organization, for <strong>of</strong><br />
<strong>Grand</strong> Lodges thus constituted we have no<br />
written evidence previous to the year 1717,<br />
when <strong>Freemasonry</strong> was revived in England .<br />
Previous to that time the administrative authority<br />
<strong>of</strong> the Craft was exercised by a General<br />
Assembly <strong>of</strong> the Masons <strong>of</strong> a jurisdiction<br />
which met annually . (See Assembly .) <strong>The</strong><br />
true history <strong>of</strong> <strong>Grand</strong> Lodges commences,<br />
therefore, from what has been called the era <strong>of</strong><br />
the revival.<br />
In 1716, four old Lodges in London, determined,<br />
if possible, to revive the Institution<br />
from its depressed state, and accordingly they<br />
met in February, 1717, at the Apple-Tree<br />
Tavern (whose name has thus been rendered<br />
famous for all time) ; and after placing the<br />
oldest Master Mason, who was the Master <strong>of</strong><br />
a Lodge, in the chair they constituted themselves<br />
into a <strong>Grand</strong> Lodge, and forthw th<br />
" revived the quarterly communications <strong>of</strong> the<br />
<strong>of</strong>ficers <strong>of</strong> Lodges (call'd the <strong>Grand</strong> Lodge) ."<br />
(Constitutions, 1738, p . 109 .) On the following<br />
St . John the Baptist's Day, the <strong>Grand</strong><br />
Lodge was duly organized, and Mr . Anthony<br />
Sayer was elected <strong>Grand</strong> Master, who appointed<br />
his Wardens, and commanded the<br />
Masters and Wardens <strong>of</strong> Lodges to meet the<br />
<strong>Grand</strong> Officers every quarter in communication<br />
. From that time <strong>Grand</strong> Lodges have been<br />
uninterruptedly held ; receiving, however, at<br />
different periods, various modifications .<br />
A <strong>Grand</strong> Lodge is invested with power and<br />
authority over all the Craft within its jurisdiction<br />
. It is the Supreme Court <strong>of</strong> Appeal in<br />
all <strong>Masonic</strong> cases, and to its decrees implicit<br />
obedience must be paid by every Lodge and<br />
every Mason situated within its control . <strong>The</strong><br />
government <strong>of</strong> <strong>Grand</strong> Lodges is, therefore,<br />
completely despotic. While a <strong>Grand</strong> Lodge<br />
exists, its edicts must be respected and obeyed<br />
without examination by its subordinate<br />
Lodges.<br />
This autocratic power <strong>of</strong> a <strong>Grand</strong> Lodge<br />
is based upon a principle <strong>of</strong> expediency, and<br />
derived from the fundamental law established<br />
at the organization <strong>of</strong> <strong>Grand</strong> Lodges in the<br />
beginning <strong>of</strong> the last century . In so large a<br />
body as the Craft, it is absolutely necessary<br />
that there should be a supreme controlling<br />
body to protect the Institution from anarchy,<br />
and none could be more conveniently selected<br />
than one which, by its representative character,<br />
is, or ought to be, composed <strong>of</strong> the united<br />
wisdom, prudence, and experience <strong>of</strong> all the<br />
subordinate Lodges under its obedience ; so<br />
that the voice <strong>of</strong> the <strong>Grand</strong> Lodge is nothing<br />
else than the voice <strong>of</strong> the Craft expressed by<br />
their representatives. Hence the twelfth <strong>of</strong><br />
the General Regulations declares that "the<br />
<strong>Grand</strong> Lodge consists <strong>of</strong>, and is formed by, the<br />
Masters and Wardens <strong>of</strong> all the particular<br />
Lodges upon record." (Constitutions, 1738,<br />
p. 158 .)<br />
So careful has the Institution been to preserve<br />
the dogmatic and autocratic power <strong>of</strong><br />
the <strong>Grand</strong> Lodge, that all elected Masters<br />
are required, at the time <strong>of</strong> their installation,<br />
to make the following declaration :<br />
"You agree to hold in veneration the original<br />
rulers and patrons <strong>of</strong> the Order <strong>of</strong> <strong>Freemasonry</strong>,<br />
and their regular successors, supreme<br />
and subordinate, according to their stations ;<br />
and to submit to the awards and resolutions<br />
<strong>of</strong> your brethren in general Lodge convened,<br />
in every case, consistent with the Constitutions<br />
<strong>of</strong> the Order.<br />
"You promise to pay homage to the <strong>Grand</strong><br />
Master for the time being, and to his <strong>of</strong>ficers<br />
when duly installed, and strictly to conform to<br />
every edict <strong>of</strong> the <strong>Grand</strong> Lodge ."<br />
<strong>The</strong> organization <strong>of</strong> new <strong>Grand</strong> Lodges in<br />
America has followed that adopted, in essential<br />
particulars, by the four Lodges which established<br />
the <strong>Grand</strong> Lodge <strong>of</strong> . England in<br />
1717. When it is desired to organize a <strong>Grand</strong><br />
Lodge, three or more legally constituted<br />
Lodges, working in any State, territory, or<br />
other independent political division, where no<br />
<strong>Grand</strong> Lodge already exists, may meet in convention,<br />
adopt by-laws, elect <strong>of</strong>ficers, and organize<br />
a <strong>Grand</strong> Lodge . <strong>The</strong> Lodges within its<br />
jurisdiction then surrender their Warrants <strong>of</strong><br />
constitution to the <strong>Grand</strong> Lodges from which<br />
they respectively had received them, and accept<br />
others from the newly organized <strong>Grand</strong><br />
Lodge, which thenceforward exercises all<br />
<strong>Masonic</strong> jurisdiction over the State in which<br />
it has been organized .<br />
A <strong>Grand</strong> Lodge thus organized consists <strong>of</strong><br />
the Masters and Wardens <strong>of</strong> all the Lodges<br />
under its jurisdiction, and such Past Masters<br />
as may enroll themselves or be elected as<br />
members. Past Masters are not, however,<br />
members <strong>of</strong> the <strong>Grand</strong> . Lodge by inherent<br />
right, but only by courtesy, and no Past Mas-<br />
ter can remain a member <strong>of</strong> the <strong>Grand</strong> Lodge<br />
unless he is attached to some subordinate<br />
Lodge in its jurisdiction .
GRAND<br />
GRAND 307<br />
All <strong>Grand</strong> Lodges are governed by the following<br />
<strong>of</strong>ficers : <strong>Grand</strong> Master Deputy <strong>Grand</strong><br />
Master, Senior and Junior Gtrand Wardens,<br />
<strong>Grand</strong> Treasurer, and <strong>Grand</strong> Secretary .<br />
<strong>The</strong>se are usually termed the <strong>Grand</strong> Officers ;<br />
in addition to them there are subordinate<br />
<strong>of</strong>ficers appointed by the <strong>Grand</strong> Master and<br />
the <strong>Grand</strong> Wardens, such as <strong>Grand</strong> Deacons,<br />
<strong>Grand</strong> Stewards, <strong>Grand</strong> Marshal, <strong>Grand</strong> Pursuivant,<br />
<strong>Grand</strong> Sword-Bearer, and <strong>Grand</strong><br />
Tiler ; but their number and titles vary in different<br />
<strong>Grand</strong> Lodges .<br />
<strong>Grand</strong> Lodge Manuscript, No .1 . A roll<br />
<strong>of</strong> parchment, nine inches in length and five<br />
in breadth, containing the Legend <strong>of</strong> the<br />
Craft and the Old Charges . It is preserved<br />
in the Archives <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
having been bought in 1839 for £25 .<br />
It was dated by its writer 1583 . It has been<br />
reproduced in Hughan's Old Charges, 1872 ;<br />
in Sadler's <strong>Masonic</strong> Facts and Fictions, and<br />
in facsimile by the Quatuor Coronati Lodge .<br />
<strong>Grand</strong> Master . <strong>The</strong> presiding <strong>of</strong>ficer <strong>of</strong><br />
the Symbolic degrees in a jurisdiction . He<br />
presides, <strong>of</strong> course, over the <strong>Grand</strong> Lodge, and<br />
has the right not only to be present, but also<br />
to preside in every Lodge, with the Master <strong>of</strong><br />
the Lodge on his left hand, and to order his<br />
<strong>Grand</strong> Wardens to attend him, and act as<br />
Wardens in that particular Lodge . He has the<br />
right <strong>of</strong> visiting the Lodges and inspecting<br />
their books and mode <strong>of</strong> work as <strong>of</strong>ten as he<br />
pleases, or, if unable to do so, he may depute<br />
his <strong>Grand</strong> Officers to act for him . He has the<br />
power <strong>of</strong> granting dispensations for the formation<br />
<strong>of</strong> new Lodges ; which dispensations are<br />
<strong>of</strong> force until revoked by himself or the <strong>Grand</strong><br />
Lodge . He may also grant dispensations for<br />
several other purposes, for which see the<br />
article Dispensation . Formerly, the <strong>Grand</strong><br />
Master appointed his <strong>Grand</strong> Officers, but this<br />
regulation has been repealed, and the <strong>Grand</strong><br />
Officers are now all elected by the <strong>Grand</strong><br />
Lodges . [Except in England, where the <strong>Grand</strong><br />
Master appoints all but the <strong>Grand</strong> Treasurer .]<br />
When the <strong>Grand</strong> Master visits a Lodge, he<br />
must be received with the greatest respect,<br />
and the Master <strong>of</strong> the Lodge should always<br />
<strong>of</strong>fer him the chair, which the <strong>Grand</strong> Master<br />
may or may not accept at his pleasure .<br />
Should the <strong>Grand</strong> Master die, or be absent<br />
from the jurisdiction during his term <strong>of</strong> <strong>of</strong>fice,<br />
the Deputy <strong>Grand</strong> Master assumes his powers,<br />
or, if there be no Deputy, then the <strong>Grand</strong><br />
Wardens according to seniority .<br />
<strong>The</strong> following is a list <strong>of</strong> the <strong>Grand</strong> Masters<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England, established<br />
in 1717 and afterward known as the "Moderns"<br />
:<br />
1717 . Anthony Sayer .<br />
1718 . George Payne .<br />
1719 . J . T. Desaguliers, LL .D., F .R .S .<br />
1720 . George Payne .<br />
1721 . John, Duke <strong>of</strong> Montague .<br />
1722 . Philip, Duke <strong>of</strong> Wharton .<br />
1723 . Francis, Earl <strong>of</strong> Dalkeith .<br />
1724 . Charles, Duke <strong>of</strong> Richmond .<br />
1725 . James, Lord Paisley .<br />
1726 . William, Earl <strong>of</strong> Inchiquin .<br />
1727 . Henry, Lord Coleraine.<br />
1728 . James, Lord Kingston .<br />
1729-30 . Thomas, Duke <strong>of</strong> Norfolk .<br />
1731 . Thomas, Lord Level .<br />
1732 . Anthony, Viscount Montague .<br />
1733 . James, Earl <strong>of</strong> Strathmore .<br />
1734 . John, Earl <strong>of</strong> Crawford.<br />
1735 . Thomas, Viscount Weymouth .<br />
1736 . John, Earl <strong>of</strong> Londoun .<br />
1737 . Edward, Earl <strong>of</strong> Darnley.<br />
1738 . Henry, Marquess <strong>of</strong> Carnarvon .<br />
1739 . Robert, Lord Raymond .<br />
1740 . John, Earl <strong>of</strong> Kintore .<br />
1741 . James, Earl <strong>of</strong> Morton .<br />
1742-3 . John, Viscount Dudley and Ward .<br />
1744 . Thomas, Earl <strong>of</strong> Strathmore .<br />
1745-6 . James Lord Cranstoun .<br />
1747-51 . Wm ., Lord Byron .<br />
1752-3 . John, Lord Carysfort .<br />
1754-6 . James, Marquess <strong>of</strong> Carnarvon .<br />
1757-61 . Sholts, Lord Aberdour .<br />
1762-3 . Washington, Earl Ferrers.<br />
1764-6 . Cadwallader, Lord Blaney .<br />
1767-71 . Henry, Duke <strong>of</strong> Beaufort .<br />
1772-6 . Robert, Lord Petre.<br />
1777-82 . George, Duke <strong>of</strong> Manchester.<br />
2- . H . R . H. <strong>The</strong> Duke <strong>of</strong> Cumberland .<br />
18~ } H . R . H. <strong>The</strong> Prince <strong>of</strong> Wales .<br />
1813 . H. R . H . <strong>The</strong> Duke <strong>of</strong> Sussex .<br />
<strong>The</strong> following is a list <strong>of</strong> the <strong>Grand</strong> Masters<br />
<strong>of</strong> the Atholl or "Ancients" <strong>Grand</strong> Lodge :<br />
1753 . Robert Turner .<br />
1754-5 . Hon . Edward Vaughan .<br />
1756-9 . Earl <strong>of</strong> Blessington .<br />
1760-65 . Thomas, Earl <strong>of</strong> Kelly.<br />
1766-70 . Hon . Thos . Mathew .<br />
1771-4 . John, 3d Duke <strong>of</strong> Atholl .<br />
1775-81 . John, 4th Duke <strong>of</strong> Atholl .<br />
1782 . Vacant .<br />
1783-90 . Randal, Earl <strong>of</strong> Antrim .<br />
1791-<br />
John, 4th Duke <strong>of</strong> Atholl.<br />
1813 . }<br />
1813 . H . R. H . <strong>The</strong> Duke <strong>of</strong> Kent .<br />
<strong>The</strong> following is a list <strong>of</strong> the <strong>Grand</strong> Masters<br />
<strong>of</strong> the United <strong>Grand</strong> Lodge <strong>of</strong> England from<br />
the union <strong>of</strong> "Ancients" and "Moderns" in<br />
1813 :<br />
1813-43 . H . R . H. <strong>The</strong> Duke <strong>of</strong> Sussex .<br />
1844-70 . Earl <strong>of</strong> Zetland .<br />
1870-4 . Marquess <strong>of</strong> Ripon .<br />
1874- ? H . R . H . <strong>The</strong> Prince <strong>of</strong> Wales .<br />
1901 .<br />
1901. H . R . H . <strong>The</strong> Duke <strong>of</strong> Connaught .<br />
<strong>Grand</strong> Master Architect . (<strong>Grand</strong> Maitre<br />
Architect.) <strong>The</strong> Twelfth Degree in the Ancient<br />
and Accepted Scottish Rite . This is strictly<br />
a scientific degree, resembling in that respect<br />
the degree <strong>of</strong> Fellow-Craft . In it the principles<br />
<strong>of</strong> architecture and the connection <strong>of</strong><br />
the liberal arts with Masonry are unfolded .<br />
Its <strong>of</strong>ficers are three-a Master, and two<br />
Wardens . <strong>The</strong> Chapter is decorated with<br />
white and red hangings, and furnished with
308 GRAND<br />
GRAND<br />
the five orders <strong>of</strong> architecture, and a case<br />
<strong>of</strong> mathematical instruments . <strong>The</strong> apron is<br />
white, lined with blue ; and the jewel is a gold<br />
medal, on which are engraved the orders <strong>of</strong><br />
architecture . It is suspended by a stonecolored<br />
ribbon.<br />
<strong>Grand</strong> Master Mason . <strong>The</strong> title given to<br />
the <strong>Grand</strong> Master in the <strong>Grand</strong> Lodge <strong>of</strong> Scotland<br />
.<br />
<strong>Grand</strong> Master <strong>of</strong> all Symbolic Lodges .<br />
(Venerable Maitre de toutes les Loges .) <strong>The</strong><br />
Twentieth Degree in the Ancient and Accepted<br />
Scottish Rite . <strong>The</strong> presiding <strong>of</strong>&cer is styled<br />
Venerable <strong>Grand</strong> Master, and is assisteby<br />
two Wardens in the west . <strong>The</strong> decorations <strong>of</strong><br />
the Lodge are blue and yellow. <strong>The</strong> old ritual<br />
contains some interesting instructions respecting<br />
the first and second Temple .<br />
Among the traditions preserved by the possessors<br />
<strong>of</strong> this degree, is one which states that<br />
after the third Temple was destroyed by Titus,<br />
the son <strong>of</strong> Vespasian, the Christian Freemasons<br />
who were then in the Holy Land, being<br />
filled with sorrow, departed from home with<br />
the determination <strong>of</strong> building a fourth, and<br />
that, dividing themselves into several bodies,<br />
they dispersed over the various parts <strong>of</strong> Europe.<br />
<strong>The</strong> greater number went to Scotland,<br />
and repaired to the town <strong>of</strong> Kilwinning, where<br />
they established a Lodge and built an abbey,<br />
and where the records <strong>of</strong> the Order were deposited<br />
. This tradition, preserved in the original<br />
rituals, is a very strong presumptive evidence<br />
that the degree owed its existence to the<br />
Templar system <strong>of</strong> Ramsay .<br />
<strong>Grand</strong> Master <strong>of</strong> Light . One <strong>of</strong> the various<br />
names bestowed on the degree <strong>of</strong> Knight<br />
<strong>of</strong> St. Andrew .<br />
<strong>Grand</strong> Offerings . According to the English<br />
system <strong>of</strong> lectures, three important events<br />
recorded in Scripture are designated as the<br />
three grand <strong>of</strong>ferings <strong>of</strong> Masonry, because<br />
they are said to have occurred on Mount Moriah,<br />
which symbolically represents the ground<br />
floor <strong>of</strong> the Lodge . <strong>The</strong>se three grand <strong>of</strong>ferings<br />
are as follows : <strong>The</strong> first grand <strong>of</strong>fering<br />
was when Abraham prepared to <strong>of</strong>fer up his<br />
son Isaac ; the second was when David built<br />
an altar to stay the pestilence with which his<br />
people were afflicted ; and the third was when<br />
Solomqn dedicated to Jehovah the Temple<br />
which he had completed. (See Ground Floor<br />
<strong>of</strong> the Lodge .)<br />
<strong>Grand</strong> Officers . <strong>The</strong> elective <strong>of</strong>ficers <strong>of</strong><br />
a superintending <strong>Masonic</strong> body, such as<br />
<strong>Grand</strong> Lodge, <strong>Grand</strong> Chapter, etc ., are so<br />
called . <strong>The</strong> appointed <strong>of</strong>ficers are designated<br />
as subordinate <strong>of</strong>ficers, but this distinction<br />
is not always strictly observed .<br />
<strong>Grand</strong> Orient . Most <strong>of</strong> the <strong>Grand</strong><br />
Lodges established by the Latin races, such as<br />
those <strong>of</strong> France, Spain, Italy, and the South<br />
American States, are called <strong>Grand</strong> Orients .<br />
<strong>The</strong> word is thus, in one sense, synonymous<br />
with <strong>Grand</strong> Lodge ; but these <strong>Grand</strong> Gents<br />
have <strong>of</strong>ten a more extensive obedience than<br />
<strong>Grand</strong> Lodges, frequently exercising jurisdiction<br />
over the highest degrees, from which English<br />
and American <strong>Grand</strong> Lodges refrain .<br />
Thus the <strong>Grand</strong> Orient <strong>of</strong> France exercises<br />
jurisdiction not only over the seven degrees <strong>of</strong><br />
its own Rite, but also over the thirty-three <strong>of</strong><br />
the Ancient and Accepted, and over all the<br />
other Rites which are practised in France .<br />
<strong>Grand</strong> Orient is also used in English and<br />
especially in American, Masonry to indicate<br />
the seat <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> highest <strong>Masonic</strong><br />
power, and is thus equivalent to <strong>Grand</strong><br />
East, which see.<br />
<strong>Grand</strong> Pontiff . (<strong>Grand</strong> Pontife ou Sublime<br />
Ecossais .) <strong>The</strong> Nineteenth Degree <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite. <strong>The</strong><br />
degree is occupied in an examination <strong>of</strong> the<br />
Apocalyptic mysteries <strong>of</strong> the New Jerusalem .<br />
Its <strong>of</strong>ficers are a Thrice Puissant and one<br />
Warden . <strong>The</strong> Thrice Puissant is seated in<br />
the east on a throne canopied with blue, and<br />
wears a white satin robe. <strong>The</strong> Warden is in the<br />
west, and holds a staff <strong>of</strong> gold . <strong>The</strong> members<br />
are clothed in white, with blue fillets embroidered<br />
with twelve stars <strong>of</strong> gold, and are called<br />
True and Faithful Brothers. <strong>The</strong> decorations<br />
<strong>of</strong> the Lodge are blue sprinkled with gold<br />
stars .<br />
<strong>Grand</strong> Principals. <strong>The</strong> first three <strong>of</strong>ficers<br />
<strong>of</strong> the <strong>Grand</strong> Chapter <strong>of</strong> England are so called .<br />
<strong>The</strong>y are respectively designated as Z ., H .,<br />
and J., meaning Zerubbabel, Haggai, and<br />
Joshua.<br />
<strong>Grand</strong> Prior. 1 . Each chief or conventual<br />
bailiff <strong>of</strong> the eight languages <strong>of</strong> the Order <strong>of</strong><br />
Malta-was called a <strong>Grand</strong> Prior . <strong>The</strong>re were<br />
also other <strong>Grand</strong> Priors, under whom were<br />
several Commanderies . <strong>The</strong> <strong>Grand</strong> Priors <strong>of</strong><br />
the Order were twenty-six in number . 2.<br />
<strong>The</strong> third <strong>of</strong>ficer in the Supreme Council <strong>of</strong><br />
the Ancient and Accepted Scottish Rite for<br />
the Southern Jurisdiction <strong>of</strong> the United States .<br />
(See Prior.)<br />
<strong>Grand</strong> Secretary . <strong>The</strong> recording and corresponding<br />
<strong>of</strong>ficer <strong>of</strong> a <strong>Grand</strong> Lodge, whose<br />
signature must be attached to every document<br />
issued from the <strong>Grand</strong> Lodge ; where<br />
there is no <strong>Grand</strong> Register or Keeper <strong>of</strong> the<br />
Seals, he is the custodian <strong>of</strong> the Seal <strong>of</strong> the<br />
<strong>Grand</strong> Lodge . <strong>The</strong> Regulations <strong>of</strong> 1722 had<br />
provided for the <strong>of</strong>fice, but no appointment<br />
was made until 1723, when William Co er<br />
was chosen by the <strong>Grand</strong> Lodge . <strong>The</strong> o ce<br />
was therefore at first an elective one, but Anderson,<br />
in his edition <strong>of</strong> 1738, says that "ever<br />
since, the new <strong>Grand</strong> Master, upon his commencement,<br />
appoints the Secretary, or continues<br />
him by returning him the books ."<br />
(P. 161 .) This usage is still pursued by the<br />
modern <strong>Grand</strong> Lodge <strong>of</strong> England ; but in<br />
every jurisdiction <strong>of</strong> this country the <strong>of</strong>fice <strong>of</strong><br />
<strong>Grand</strong> Secretary is an elective one . <strong>The</strong> jewel<br />
<strong>of</strong> the <strong>Grand</strong> Secretary is a circle enclosing<br />
two pens crossed. His badge <strong>of</strong> <strong>of</strong>fice was<br />
formerly a bag . (See Bag.)<br />
<strong>Grand</strong> Stewards. Officers <strong>of</strong> a <strong>Grand</strong><br />
Lodge, whose duty it is to prepare and serve<br />
at the <strong>Grand</strong> Feast . This duty was at first<br />
performed by the <strong>Grand</strong> Wardens, but in 1721<br />
they were authorized "to take some Stewards<br />
to their assistance." (Constitutions, 1738,<br />
p . 112 .) This was sometimes done and some-
GRAND<br />
GRASSE 309<br />
times omitted, so that <strong>of</strong>ten there were no<br />
Stewards. In 1728 (ibid., p . 123), the Stewards,<br />
to the number <strong>of</strong> twelve, were made<br />
permanent <strong>of</strong>ficers ;' and it was resolved that<br />
in future, at the annual election, each Steward<br />
should nominate his successor . At present,<br />
in the <strong>Grand</strong> Lodge <strong>of</strong> England, nineteen<br />
<strong>Grand</strong> Stewards are annually appointed from<br />
nineteen different Lodges. Each Lodge recommends<br />
one <strong>of</strong> its subscribing members, who<br />
is nominated by the former Steward <strong>of</strong> that<br />
Lodge, and the appointment is made by the<br />
<strong>Grand</strong> Master. <strong>The</strong> number <strong>of</strong> <strong>Grand</strong> Stewards<br />
in this country seldom exceeds two, and<br />
the appointment is made in some <strong>Grand</strong><br />
Lodges by the <strong>Grand</strong> Master, and in others<br />
by the Junior <strong>Grand</strong> Warden . <strong>The</strong> jewel <strong>of</strong> a<br />
<strong>Grand</strong> Steward is a cornucopia within a circle,<br />
and his badge <strong>of</strong> <strong>of</strong>fice a white rod .<br />
<strong>Grand</strong> Stewards' Lodge . According to<br />
the Constitutions <strong>of</strong> England, the past and<br />
present <strong>Grand</strong> Stewards constitute a Lodge,<br />
which has no number, but is registered in the<br />
<strong>Grand</strong> Lodge books at the head <strong>of</strong> all other<br />
Lodges . It is represented in the <strong>Grand</strong><br />
Lodge by its Master, Wardens ? and Past<br />
Masters, but has no power <strong>of</strong> making Masons .<br />
<strong>The</strong> institution has not been introduced into<br />
this country except in the <strong>Grand</strong> Lodge <strong>of</strong><br />
Maryland, where the <strong>Grand</strong> Stewards' Lodge<br />
acts as a Committee <strong>of</strong> Grievances during the<br />
recess <strong>of</strong> the <strong>Grand</strong> Lodge .<br />
<strong>Grand</strong> Tiler. An <strong>of</strong>ficer who performs in a<br />
<strong>Grand</strong> Lodge the same duties that a Tiler does<br />
in a subordinate Lodge . <strong>The</strong> <strong>Grand</strong> Tiler is<br />
prohibited from being a member <strong>of</strong> the <strong>Grand</strong><br />
Lodge, because his duties outside <strong>of</strong> the door<br />
would prevent his taking part in the deliberations<br />
<strong>of</strong> the body .<br />
<strong>Grand</strong> Treasurer . <strong>The</strong> <strong>of</strong>fice <strong>of</strong> <strong>Grand</strong><br />
Treasurer was provided for by the Regulations<br />
<strong>of</strong> 1722, and in 1724, on the organization<br />
<strong>of</strong> the Committee <strong>of</strong> Charity, it was enacted<br />
that a Treasurer should be appointed .<br />
But it was not until 1727 that the <strong>of</strong>fice appears<br />
to have been really filled by the selection<br />
<strong>of</strong> Nathaniel Blakerby . But as he was elected<br />
Deputy Master in the same year, and<br />
yet continued to perform the duties <strong>of</strong> Treasurer,<br />
co-t2 it does not appear to have been considered<br />
as a distinct appointment . In 1738, he<br />
demitted the <strong>of</strong>fice, when Revis, the <strong>Grand</strong><br />
Secretary, was appointed . But he declined<br />
on the ground that the <strong>of</strong>fices <strong>of</strong> Secretary and<br />
Treasurer should not be held by the same person-"the<br />
one being a check on the other ."<br />
(Constitutions, 1738, p . 184 .) So that, in 1739,<br />
it was made a permanent <strong>of</strong>fice <strong>of</strong> the <strong>Grand</strong><br />
Lodge by the appointment <strong>of</strong> Bro . John Jesse .<br />
It is an elective <strong>of</strong>fice ; and it was provided,<br />
by the Old Regulations, that he should be<br />
"a brother <strong>of</strong> good worldly substance ." <strong>The</strong><br />
duties are similar to those <strong>of</strong> the Treasurer <strong>of</strong><br />
a subordinate Lodge. <strong>The</strong> jewel is a circle<br />
enclosing two keys crossed, or in saltire . According<br />
to ancient custom, his badge <strong>of</strong> <strong>of</strong>fice<br />
was a white staff, but this is generally disused<br />
in this country .<br />
<strong>Grand</strong> Wardens .<br />
<strong>The</strong> Senior and Junior<br />
<strong>Grand</strong> Wardens are the third and fourth <strong>of</strong>ficers<br />
<strong>of</strong> a <strong>Grand</strong> Lodge . <strong>The</strong>ir duties do not<br />
differ very materially from those <strong>of</strong> the corresponding<br />
<strong>of</strong>ficers <strong>of</strong> a subordinate Lodge,<br />
but their powers are <strong>of</strong> course more extensive .<br />
<strong>The</strong> <strong>Grand</strong> Wardens succeed to the government<br />
<strong>of</strong> the Craft, in order <strong>of</strong> rank, upon the<br />
death or absence from the jurisdiction <strong>of</strong> the<br />
<strong>Grand</strong> and Deputy <strong>Grand</strong> Masters. (See<br />
Succession to the Chair .)<br />
It is also their prerogative to accompany<br />
the <strong>Grand</strong> Master in his visitations <strong>of</strong> the<br />
Lodges, and when there to act as his Wardens .<br />
In the absence <strong>of</strong> the Senior <strong>Grand</strong> Warden,<br />
the Junior does not occupy the west, but retains<br />
his position in the south . Having been<br />
elected and installed to preside in the south,<br />
and to leave that station only for the east, the<br />
temporary vacancy in the west must be supplied<br />
by the appointment by the <strong>Grand</strong> Master<br />
<strong>of</strong> some other brother . (See Wardens .)<br />
On the same principle, the Senior <strong>Grand</strong><br />
Warden does not supply the place <strong>of</strong> the absent<br />
Deputy <strong>Grand</strong> Master, but retains his<br />
station in the west .<br />
<strong>The</strong> Old Charges <strong>of</strong> 1722 required that no<br />
one could be a <strong>Grand</strong> Warden until he had<br />
been the Master <strong>of</strong> a Lodge. <strong>The</strong> rule still<br />
continues in force, either by specific regulations<br />
or by the force <strong>of</strong> usage .<br />
By the Regulations <strong>of</strong> 1721, the <strong>Grand</strong><br />
Master nominated the <strong>Grand</strong> Wardens, but if<br />
his nomination was not approved, the <strong>Grand</strong><br />
Lodge proceeded to an election. By the present<br />
Constitutions <strong>of</strong> England the power <strong>of</strong><br />
appointment is vested absolutely in the <strong>Grand</strong><br />
Master . In this country the <strong>Grand</strong> Wardens<br />
are elected by the <strong>Grand</strong> Lodge .<br />
Grasse Tilly, Alexandre Frangols Auguste,<br />
Comte de . He was the son <strong>of</strong> the<br />
Comte de Grasse who commanded the<br />
French fleet that had been sent to the assistance<br />
<strong>of</strong> the Americans in their revolutionary<br />
struggle . De Grasse Tilly was born at<br />
Versailles, in France, about the year 1766.<br />
He was initiated in the Mother Scottish<br />
Lodge du Contrat Social, and subsequently,<br />
going over to America, resided for some<br />
time in the island <strong>of</strong> St . Domingo, whence<br />
he removed to the city <strong>of</strong> Charleston, in<br />
South Carolina, where, in 1796, he affiliated<br />
with the French Lodge la Candeur . In 1799,<br />
he was one <strong>of</strong> the founders <strong>of</strong> the Lodge la<br />
Reunion Francaise, <strong>of</strong> which be was at one<br />
time the Venerable or Master . In 1802, the<br />
Comte de Grasse was a member <strong>of</strong> the Supreme<br />
Council <strong>of</strong> the Ancient and Accepted<br />
Rite, which had been established the year<br />
before at Charleston ; and in the same year he<br />
received a patent as <strong>Grand</strong> Commander for<br />
life <strong>of</strong> the French West India islands. In<br />
1802 he returned to St. Domingo, and established<br />
a Supreme Council <strong>of</strong> the Scottish Rite<br />
at Port au Prince . In 1804 he went to Europe,<br />
and labored with great energy for the<br />
extension <strong>of</strong> the Ancient and Accepted Rite .<br />
On September 22, 1804, he founded at Paris<br />
a Supreme Council <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite, <strong>of</strong> which body he was
310 GRAVE<br />
GREETING<br />
until 1806, the <strong>Grand</strong> Commander . On<br />
March 5, 1805, he organized a Supreme Council<br />
at Milan in Italy, and on July 4, 1811, another<br />
at Madrid, in' Spain . <strong>The</strong> Comte de<br />
Grasse was an <strong>of</strong>ficer in the French army and<br />
was taken prisoner by the English and detained<br />
in England until 1815, when he returned<br />
to Paris . He immediately resumed his<br />
functions as <strong>Grand</strong> Commander <strong>of</strong> a body<br />
which took the unauthorized pretentious title<br />
<strong>of</strong> the Supreme Council <strong>of</strong> America . For<br />
several years Scottish Masonry in France was<br />
convulsed with dissensions, which De Grasse<br />
vainly labored to reconcile . Finally, in 1818,<br />
he resigned his post as <strong>Grand</strong> Commander,<br />
and was succeeded' by the Comte Decazes .<br />
From that period he appears to have passed<br />
quietly out <strong>of</strong> the <strong>Masonic</strong> history <strong>of</strong> France,<br />
and probably died soon after.<br />
Grave. <strong>The</strong> grave is, in the Master's Degree,<br />
the analogue <strong>of</strong> the pastes, couch or<br />
c<strong>of</strong>fin, in the Ancient Mysteries, and is intended<br />
scenically to serve the same purpose .<br />
<strong>The</strong> grave is, therefore, in that degree, intended,<br />
in connection with the sprig <strong>of</strong> acacia,<br />
to teach symbolically the great <strong>Masonic</strong> doctrine<br />
<strong>of</strong> a future life .<br />
Gravelot . <strong>The</strong> name <strong>of</strong> the second <strong>of</strong> the<br />
three conspirators in the Master's Degree, according<br />
to the Adonhiramite Rite . <strong>The</strong> others<br />
are Romvel and Abiram . <strong>The</strong> etymology <strong>of</strong><br />
Gravelot is unknown.<br />
Great Architect <strong>of</strong> the Universe. <strong>The</strong><br />
title applied in the technical language <strong>of</strong> <strong>Freemasonry</strong><br />
to the Deity . It is appropriate that<br />
a society founded on the principles <strong>of</strong> architecture,<br />
which symbolizes the terms <strong>of</strong> that<br />
science to moral purposes, and whose members<br />
pr<strong>of</strong>ess to be the architects <strong>of</strong> a spiritual<br />
temple should view the Divine Being, under<br />
whose holy law they are constructing that edifice,<br />
as their Master Builder or Great Architect<br />
. Sometimes, but less correctly, the title<br />
"<strong>Grand</strong> Architect <strong>of</strong> the Universe" is found .<br />
Great Priory. <strong>The</strong> ruling body <strong>of</strong> the<br />
Order <strong>of</strong> the Temple for England, Wales and<br />
Canada is so called .<br />
Greater Lights. See Lights, Greater, Bible,<br />
Square and Compasses .<br />
Greece . In 1867, the first steps were taken<br />
to establish a <strong>Grand</strong> Lodge in Greece by the<br />
Lodges which had been recently founded there<br />
by the <strong>Grand</strong> Orient <strong>of</strong> Italy, but owing to<br />
various causes the organization did not succeed,<br />
and until 1872 the Grecian Lodges were<br />
presided over by a Deputy <strong>Grand</strong> Master, appointed<br />
by and the representative <strong>of</strong> the<br />
<strong>Grand</strong> Orient <strong>of</strong> Italy .<br />
On July 22, 1872, the Lodges <strong>of</strong> Greece met<br />
at Athens, and organized the <strong>Grand</strong> Lodge <strong>of</strong><br />
Greece, electing His Imperial Highness Prince<br />
Rhodocanakis the first <strong>Grand</strong> Master .<br />
At the same time a Supreme Council <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite was organized<br />
. <strong>The</strong> seat <strong>of</strong> both bodies is at Athens.<br />
Greece, Mysteries In. <strong>The</strong> principal<br />
Pagan mysteries celebrated in Greece were<br />
the Eleusinian and the Bacchic. (See Eleusinian<br />
Mysteries .)<br />
Green. Green, as a <strong>Masonic</strong> color, is almost<br />
confined to the four degrees <strong>of</strong> Perfect<br />
Master, Knight <strong>of</strong> the East, Knight <strong>of</strong> the<br />
Red Cross, and Prince <strong>of</strong> Mercy. In the degree<br />
<strong>of</strong> Perfect Master it is a symbol <strong>of</strong> the<br />
moral resurrection <strong>of</strong> the candidate, teaching<br />
him that being dead to vice he should hope to<br />
revive in virtue .<br />
In the degree <strong>of</strong> Knight <strong>of</strong> the Red Cross,<br />
this color is employed as a symbol <strong>of</strong> the immutable<br />
nature <strong>of</strong> truth, which, like the bay<br />
tree, will ever flourish in immortal green .<br />
This idea <strong>of</strong> the unchanging immortality <strong>of</strong><br />
that which is divine and true, was always connected<br />
by the ancients with the color <strong>of</strong> green .<br />
Among the Egyptians, the god Phtha, the<br />
active spirit, the creator and regenerator <strong>of</strong><br />
the world, the goddess Pascht, the Divine preserver,<br />
and Thoth, the instructor <strong>of</strong> men in<br />
the sacred doctrines <strong>of</strong> truth, were all painted<br />
in the hieroglyphic system with green flesh .<br />
Portal says, in his essay on Symbolic Colors=<br />
that "green was the symbol <strong>of</strong> victory" ; and<br />
this reminds us <strong>of</strong> the motto <strong>of</strong> the Red Cross<br />
Knights, "magna est veritas et praevalebit"<br />
-great is truth and mighty above all things ;<br />
and hence green is the symbolic color <strong>of</strong> that<br />
degree.<br />
In the degree <strong>of</strong> Prince <strong>of</strong> Mercy, or the<br />
Twenty-sixth Degree <strong>of</strong> the Scottish Rite,<br />
green is also symbolic <strong>of</strong> truth, and is the appropriate<br />
color <strong>of</strong> the degree, because truth is<br />
there said to be the palladium <strong>of</strong> the Order.<br />
In the degree <strong>of</strong> Knight <strong>of</strong> the East, in the<br />
Ancient and Accepted Scottish Rite, green is<br />
also the symbolic color . We may very readily<br />
suppose, from the close connection <strong>of</strong> this<br />
degree in its ritual with that <strong>of</strong> the Companion<br />
<strong>of</strong> the Red Cross, that the same symbolic explanation<br />
<strong>of</strong> the color would apply to both, .<br />
and I think that such an explanation might<br />
very properly be made ; but it is generally<br />
supposed by its possessors that the green <strong>of</strong><br />
the Knights <strong>of</strong> the East alludes to the waters<br />
<strong>of</strong> the river Euphrates, and hence its symbolism<br />
is not moral but historical .<br />
<strong>The</strong> evergreen <strong>of</strong> the Third Degree is to the<br />
Master Mason an emblem <strong>of</strong> immortality .<br />
Green was with the Druids a symbol <strong>of</strong> hope,<br />
and the virtue <strong>of</strong> hope with a Mason illustrates<br />
the hope <strong>of</strong> immortality . In all the Ancient<br />
Mysteries, this idea was carried out, and green<br />
symbolized the birth <strong>of</strong> the world, and the<br />
moral creation or resurrection <strong>of</strong> the initiate .<br />
If we apply this to the evergreen <strong>of</strong> the Master<br />
Mason we shall again find a resemblance, for<br />
the acacia is emblematic <strong>of</strong> a new creation <strong>of</strong><br />
the body, and a moral and physical resurrection.<br />
Greeting. This word means salutation,<br />
and, under the form <strong>of</strong> "Thrice Greeting," it<br />
is very common at the head <strong>of</strong> <strong>Masonic</strong> documents<br />
. In the beginning <strong>of</strong> the last century<br />
it was usual at the meeting <strong>of</strong> Masons to say,<br />
"God's good greeting be to this our happy<br />
meeting ." Browne gives the formula as practised<br />
in 1800 : "<strong>The</strong> recommendation I bring<br />
is from the right worthy and worshipful brothers<br />
and fellows <strong>of</strong> the Holy Lodge <strong>of</strong> St . John,
GRi GORIANS<br />
GUIBBS 311<br />
who greet your worship well ." This formula<br />
is obsolete, but the word greeting is still in use<br />
among Freemasons . In <strong>Masonic</strong> documents<br />
it is sometimes found in the form <strong>of</strong> S .' . S .' .<br />
S.' ., which three letters are the initials <strong>of</strong> the<br />
Latin word salutem or health, three times rep<br />
eated, and therefore equivalent to "Thrice<br />
Greeting."<br />
Gregorlans. An association established<br />
early in the eighteenth century in ridicule <strong>of</strong><br />
and in opposition to the Freemasons . <strong>The</strong>re<br />
was some feud between the two Orders, but<br />
the Gregorians at last succumbed, and long<br />
ago became extinct . <strong>The</strong>y lasted, however, at<br />
least until the end <strong>of</strong> the century, for there is<br />
extant a Sermon preached before them in<br />
1797. <strong>The</strong>y must too, by that time, have<br />
changed their character, for Prince William<br />
Frederick <strong>of</strong> Gloucester was then their presiding<br />
<strong>of</strong>ficer; and Dr . Munkhouse, the author <strong>of</strong><br />
that sermon, who was a very ardent Mason,<br />
tpeaks in high terms <strong>of</strong> the Order as an ally <strong>of</strong><br />
<strong>Freemasonry</strong>, and distinguished for its "benign<br />
tendency and salutary effects ."<br />
Grelnemann, Ludwig. A Dominican<br />
monk, who, while preaching a course <strong>of</strong> Lenten<br />
sermons at Aix-la-Chapelle in 1779, endeavored<br />
to prove that the Jews who crucified<br />
Jesus were Freemasons ; that Pilate and Herod<br />
were Wardens in a <strong>Masonic</strong> Lodge ; and that<br />
Judas, before he betrayed his Lord, had been<br />
initiated in the synagogue, the thirty pieces <strong>of</strong><br />
silver which he returned being the amount <strong>of</strong><br />
his fee for initiation . With discourses like<br />
these, Greinemann, who had threatened, if his<br />
followers would assist him, he would slay every<br />
Freemason he met with his own hand, so excited<br />
the people, that the magistrates were<br />
compelled to issue an edict forbidding the assemblies<br />
<strong>of</strong> the Freemasons . Peter Schuff, . a<br />
Capuchin, also vied with Greinemann in the<br />
labor <strong>of</strong> persecution, and peace was not restored<br />
until the neighboring free imperial<br />
states threatened that, if the monks did not<br />
refrain from stirring up the mob against <strong>Freemasonry</strong>,<br />
they should be prohibited from collecting<br />
alms in their territories .<br />
Grip . In early <strong>Masonic</strong> works this is<br />
called the " gr ipe . ' German Masons call it<br />
der Gruff, and French ones, l'attouchement .<br />
Groton. In the Leland Manuscript, a<br />
corruption <strong>of</strong> Crotona, where Pythagoras established<br />
his school .<br />
Ground Floor <strong>of</strong> the Lodge. Mount<br />
Moriah, on which the Temple <strong>of</strong> Solomon was<br />
built, is symbolically called the ground floor <strong>of</strong><br />
the Lodge, and hence it is said that "the Lodge<br />
rests on holy ground ." This ground-floor <strong>of</strong><br />
the Lod g e is remarkable f or three great events<br />
recorded in Scripture, which are called "the<br />
three grand <strong>of</strong>ferings <strong>of</strong> Masonry ." It was<br />
here that Abraham prepared, as a token <strong>of</strong> his<br />
faith, to <strong>of</strong>fer up his beloved son Isaac-this<br />
was the first grand <strong>of</strong>fering ; it was here that<br />
David, when his peo ple were afflicted with a<br />
pestilence, built an altar, and <strong>of</strong>fered thereon<br />
peace-<strong>of</strong>ferings and burnt-<strong>of</strong>ferings to appease<br />
the wrath <strong>of</strong> God-this was the second grand<br />
<strong>of</strong>fering ; and lastly, it was here that, when<br />
the Temple was completed, King Solomon<br />
dedicated that magnificent structure to the<br />
service <strong>of</strong> Jehovah, with the <strong>of</strong>fering <strong>of</strong> pious<br />
prayers and many costly presenta--and this<br />
was the third grand <strong>of</strong>fering .<br />
This sacred spot was once the threshingfloor<br />
<strong>of</strong> Ornan the Jebusite, and from him<br />
David purchased it for fifty shekels <strong>of</strong> silver .<br />
<strong>The</strong> Kabbalists delight to invest it with still<br />
more solemn associations, and declare that it<br />
was the spot on which Adam was created and<br />
Abel slain . (See Holy Ground .)<br />
Ground Floor <strong>of</strong> King Solomon's Temple.<br />
This is said to have been a Mosaic pavement,<br />
consisting <strong>of</strong> black and white stones<br />
laid lozengewise, and surrounded by a tesselated<br />
border. <strong>The</strong> tradition <strong>of</strong> the Order is<br />
that Entered Apprentices' Lodges were held<br />
on the ground floor <strong>of</strong> King Solomon's Temple<br />
; and hence a Mosaic pavement, or a carpet<br />
representing one, is a very common decoration<br />
<strong>of</strong> <strong>Masonic</strong> Lodges. (See Mosaic<br />
Pavement and <strong>Grand</strong> Offerings .)<br />
Grumbach, Sylvester . Mentioned in the<br />
legend <strong>of</strong> the Strict Observance, and was the<br />
reputed <strong>Grand</strong> Master <strong>of</strong> the Templars from<br />
1330 to 1332, and was the twenty-second<br />
<strong>Grand</strong> Master.<br />
Guard. See Due Guard.<br />
Guard <strong>of</strong> the Conclave . See Knight <strong>of</strong><br />
the Christian Mark .<br />
Guards . Officers used in working the rituals<br />
<strong>of</strong> the Red Cross and Templar degrees .<br />
<strong>The</strong>y do not constitute regular <strong>of</strong>ficers <strong>of</strong> a<br />
Council or Commandery, but are appointed<br />
pro re natd .<br />
Guerrier de Dumast . A distinguished<br />
French Mason, born at Nancy on February<br />
26, 1796 . He is the author <strong>of</strong> a poem entitled<br />
La MaConnerie, in three cantos, enriched with<br />
historical, etymological, and critical notes<br />
published in 1820 . For this work he receive<br />
from the Lodge Freres Artistes, <strong>of</strong> which he<br />
was the orator, a gold medal. He was the<br />
author <strong>of</strong> several other works, both <strong>Masonic</strong><br />
and secular .<br />
Gugomos, Baron Von . An impostor in<br />
Masonry, who, in 1775, appeared in Germany,<br />
and, being a member <strong>of</strong> the Order <strong>of</strong> Strict Observance,<br />
claimed that he had been delegated<br />
by the Unknown Superiors <strong>of</strong> the Holy See at<br />
Cyprus to establish a new Order <strong>of</strong> Knights<br />
Templars . Calling himself Dux and High<br />
Priest, he convoked a <strong>Masonic</strong> Congress at<br />
Wiesbaden, which, notwithstanding the warning<br />
<strong>of</strong> Dr. Bode, was attended by many influential<br />
members <strong>of</strong> the Fraternity . His pretensions<br />
were so absurd, that at length his<br />
imposture was detected, and he escaped<br />
secretly out <strong>of</strong> Wiesbaden . In 1786, Gugomos<br />
confessed the imposition, and, it is said<br />
asserted that he had been employed as a too<br />
by the Jesuits to perform this part, that <strong>Freemasonry</strong><br />
might be injured .<br />
Guibbs . <strong>The</strong> names given to the Assassins<br />
<strong>of</strong> the Third Degree by some <strong>of</strong> the inventors<br />
<strong>of</strong> the high degrees, are <strong>of</strong> so singular<br />
a form as to have almost irresistibly led to the<br />
conclusion that these names were bestowed by
312 GUILLEMAIN<br />
GYPSIES<br />
the adherents <strong>of</strong> the house <strong>of</strong> Stuart upon some<br />
<strong>of</strong> their enemies as marks <strong>of</strong> infamy . Such,<br />
for instance, is Romvel, the name <strong>of</strong> one <strong>of</strong> the<br />
Assassins in certain Scottish degrees, which<br />
is probably a corruption <strong>of</strong> Cromwell . Jubelum<br />
Guibbs, another name <strong>of</strong> one <strong>of</strong> these traitors,<br />
has much puzzled the <strong>Masonic</strong> etymologists .<br />
I think that I have found its origin in the<br />
name <strong>of</strong> the Rev . Adam Gib, who was an antiburgher<br />
clergyman <strong>of</strong> Edinburgh. When<br />
that city was taken possession <strong>of</strong> by the young<br />
Pretender, Charles Edward, in 1745 the<br />
clergy generally fled . But Gib removes only<br />
three miles from the city, where, collecting his<br />
loyal congregation, he hurled anathemas for<br />
five successive Sundays against the Pretender,<br />
and boldly prayed for the downfall <strong>of</strong><br />
the rebellion . He subsequently joined the<br />
loyal army, and at Falkirk took a rebel prisoner<br />
. So active was Gib in his opposition to<br />
the cause <strong>of</strong> the house <strong>of</strong> Stuart, and so obnoxious<br />
had he become, that several attempts<br />
were made by the rebels to take his life . On<br />
Charles Edward's return to France he erected<br />
in 1747 his "Primordial Chapter ; ' at Arras ;<br />
and in the composition <strong>of</strong> the high degrees<br />
there practised, it is very probable that he bestowed<br />
the name <strong>of</strong> his old enemy Gib on the<br />
most atrocio p s <strong>of</strong> the Assassins who figure in<br />
the legend <strong>of</strong> Third Degree . <strong>The</strong> letter u was<br />
doubtless inserted to prevent the French, in<br />
pronouncing the name, from falling into the<br />
s<strong>of</strong>t sound <strong>of</strong> the G and calling the word Jib .<br />
<strong>The</strong> additional b and s were the natural and<br />
customary results <strong>of</strong> a French attempt to spell<br />
a foreign proper name. (See Arras, Primordial<br />
Chapter <strong>of</strong>.)<br />
Guillemain de St. Victor, Louis . A distinguished<br />
French writer, who published several<br />
works on <strong>Freemasonry</strong>, the most valuable<br />
and best known <strong>of</strong> which is his Recueil<br />
Precieux de la Magonnerie Adonhiramite, first<br />
issued at Paris in 1782 . This work, <strong>of</strong> which<br />
several editions were published, contains the<br />
catechisms <strong>of</strong> the first four degrees <strong>of</strong> Adoniramite<br />
Masonry, and an account <strong>of</strong> several<br />
other degrees, and is enriched with many<br />
learned notes. Ragon, who speaks highly <strong>of</strong><br />
the work, erroneously attributes its authorship<br />
to the celebrated Baron de Tschoudy .<br />
Gustavus IV ., King <strong>of</strong> Sweden . He was<br />
initiated into Masonry, at Stockholm, on the<br />
10th <strong>of</strong> March, 1793 . Ten years after, on the<br />
9th <strong>of</strong> March, 1803, Gustavus issued an Ordonnance<br />
by which he required all the secret<br />
societies in his dominions to make known to<br />
the stadtholders <strong>of</strong> the cities where they resided,<br />
and in the provinces to his governors,<br />
not only the formula <strong>of</strong> the oath which they<br />
administered to their members, but the duties<br />
which they prescribed, and the object <strong>of</strong> their<br />
association ; and also to submit at any time to<br />
a personal inspection by the <strong>of</strong>ficers <strong>of</strong> government<br />
. But at the end <strong>of</strong> the Ordonnance the<br />
King says : "<strong>The</strong> Freemasons, who are under<br />
our immediate protection, are alone excepted<br />
from this inspection, and from this Ordonnance<br />
in general."<br />
Guttural Point <strong>of</strong> Entrance .<br />
From the<br />
Latin gutter, the throat. <strong>The</strong> throat is that<br />
avenue <strong>of</strong> the body which is most employed in<br />
the sins <strong>of</strong> intemperance, and hence it suggests<br />
to the Mason certain symbolic instructions<br />
in relation to the virtue <strong>of</strong> temperance .<br />
(See Points <strong>of</strong> Entrance Perfect .)<br />
Gymnosophist . <strong>The</strong> Eighth Degree <strong>of</strong><br />
the Kabbalistic Rite .<br />
Gymnosophists . (Signifying "naked<br />
sages.") A name given by the Greeks to<br />
those ancient Hindu philosophers who lived<br />
solitarily in the woods, wore little or no clothing,<br />
and addicted themselves to mystical contemplation<br />
and the practise <strong>of</strong> the most rigorous<br />
asceticism . Strabo divides them into<br />
Brahmans and Samans, the former <strong>of</strong> whom<br />
adhered to the strictest principles <strong>of</strong> caste,<br />
while the latter admitted any one into their<br />
number regarding whose character and kindred<br />
they were satisfied . <strong>The</strong>y believed in<br />
the immortality <strong>of</strong> the soul and its migration<br />
into other bodies . <strong>The</strong>y practised celibacy,<br />
abstained from wine, and lived on fruits .<br />
<strong>The</strong>y held riches in contempt, and abstained<br />
from sensual indulgences .<br />
Gypsies . Cornelius Van Paun, more generally<br />
known as De Paun, in his Philosophical<br />
Researches on the Egyptians and Chinese (Paris,<br />
1774), advances the theory that <strong>Freemasonry</strong><br />
originated with the Gypsies . He says : "Every<br />
person who was not guilty <strong>of</strong> some crime could<br />
obtain admission to the lesser mysteries .<br />
Those vagabonds called Egyptian priests in<br />
Greece and Italy required considerable sums<br />
for initiation ; and their successors, the Gypsies,<br />
practise similar mummeries to obtain<br />
money . And thus was <strong>Freemasonry</strong> introduced<br />
into Europe ." But De Paun is remarkable<br />
for the paradoxical character <strong>of</strong> his opinions.<br />
Mr . James Simpson, who has written<br />
a rather exhaustive History <strong>of</strong> the Gypsies<br />
(1866), finds (p. 387) "a considerable resemblance<br />
between Gypsyism, in its harmless<br />
aspect, and <strong>Freemasonry</strong>-with this difference,<br />
that the former is a general, while the<br />
latter is a special, society ; that is to say, the<br />
Gypsies have the language, or some <strong>of</strong> the<br />
words and the signs peculiar to the whole<br />
race, which each individual or class will use<br />
for different purposes . <strong>The</strong> race does not<br />
necessarily, and does not in fact, have intercourse<br />
with every other member <strong>of</strong> it . In that<br />
respect they resemble any ordinary community<br />
<strong>of</strong> men ." And he adds : "<strong>The</strong>re axe many<br />
Gypsies Freemasons ; indeed, they are the<br />
very people to push their way into a Masons'<br />
Lodge ; for they have secrets <strong>of</strong> their own, and<br />
are naturally anxious to pry into those <strong>of</strong><br />
others, by which they may be benefited . I was<br />
told <strong>of</strong> a Gypsy who died, lately, the Master<br />
<strong>of</strong> a Masons' Lodge . A friend, a Mason told<br />
me the other day <strong>of</strong> his having entered a louse<br />
in Yetholm where were five Gypsies, all <strong>of</strong><br />
whom responded to his <strong>Masonic</strong> signs." But<br />
it must be remembered that Simpson is writing<br />
<strong>of</strong> the Gypsies <strong>of</strong> Scotland, a kingdom<br />
where the race is considerably advanced above<br />
those <strong>of</strong> any other country in civilization and<br />
in social position.
H<br />
H. (Heb . M, Cheth ; the hieroglyph was an<br />
altar thus, and<br />
finally the Hebrew<br />
M .) <strong>The</strong><br />
eighth letter in<br />
AI A-<br />
the alphabet,<br />
and in the Hebrew has the value in number <strong>of</strong><br />
8, while the Heb . ' 1, He, which is <strong>of</strong> the same<br />
hieroglyphic formation, has the numerical<br />
valuation <strong>of</strong> 5 .<br />
H. . A . . B . • . An abbreviation <strong>of</strong> Hiram<br />
Abif .<br />
Habakkuk . (Heb . 7171, a struggler, a<br />
favorite .) <strong>The</strong> eighth <strong>of</strong> the twelve minor<br />
prophets . No account is contained in the<br />
Book <strong>of</strong> Habakkuk, either <strong>of</strong> the events <strong>of</strong> his<br />
life or the data when he lived . He is believed<br />
by many to have flourished about 630 B .c .<br />
In the Thirty-second Degree <strong>of</strong> the A . A .<br />
Scottish Rite, his name answers to the passwords<br />
Tuesday and Xerxes .<br />
Habin. (Heb . I'11, intelligius .) Name <strong>of</strong><br />
the initiate in the Fourth Degree <strong>of</strong> the modern<br />
French Rite, sometimes given as Johaben,<br />
or Jabin .<br />
Habramah or Jabamiah. (Fanum excelsum<br />
.) Said to be used in the Thirtieth Degree<br />
<strong>of</strong> the A . A . Scottish Rite in France ; it is<br />
not used in America .<br />
Racquet, G . A French notary at Port-au-<br />
Prince, subsequently a member <strong>of</strong> the <strong>Grand</strong><br />
Orient <strong>of</strong> Paris, and President <strong>of</strong> the Royal<br />
Arch Chapter at Paris in 1814 .<br />
Hadeeses . An Arabic word, signifying the<br />
traditions handed down by Mohammed and<br />
preserved by ' the Mohammedan doctors .<br />
<strong>The</strong>y are said to amount to 5266 in number .<br />
Many <strong>of</strong> the traditions <strong>of</strong> Mohammedan Masonry<br />
are said to be borrowed from the<br />
Hadeeses, just as much <strong>of</strong> the legendary lore<br />
<strong>of</strong> European Masonry is to be found in the<br />
Jewish Talmud .<br />
Hfifedha. <strong>The</strong> second <strong>of</strong> the four gods<br />
worshiped by the Arab tribe <strong>of</strong> Ad, before the<br />
time <strong>of</strong> Mohammed, to which Hfld, or Heber,<br />
was sent. <strong>The</strong>se were SAkia, the god <strong>of</strong> rain ;<br />
Hafedha, the preserver from danger ; Razeka,<br />
the provider <strong>of</strong> food ; and S51ema, the god <strong>of</strong><br />
health .<br />
Hagar. <strong>The</strong> old lectures taught the doctrine,<br />
and hence it was the theory <strong>of</strong> the<br />
Masons <strong>of</strong> the eighteenth century, that the<br />
landmark which requires all candidates for initiation<br />
to be free born is derived from the fact<br />
that the promise which was given to Isaac, the<br />
free-born son <strong>of</strong> Abraham and Sarah, was<br />
denied to Ishmael, the slave-born son <strong>of</strong> the<br />
Egyptian bondwoman Hagar . This theory is<br />
entertained by Oliver in all his writings, as a<br />
part <strong>of</strong> the old <strong>Masonic</strong> system . (See Free<br />
Born .)<br />
Haggai . According to Jewish tradition,<br />
Haggai was born in Babylon during the captivity,<br />
and being a young man at the time <strong>of</strong><br />
the liberation by Cyrus, he came to Jerusalem<br />
H<br />
HALL 313<br />
in company with Joshua and Zerubbabel, to<br />
aid in the rebuilding <strong>of</strong> the Temple . <strong>The</strong><br />
work being suspended during the reigns <strong>of</strong> the<br />
two immediate successors <strong>of</strong> Cyrus, on the accession<br />
<strong>of</strong> Darius, Haggai urged the renewal <strong>of</strong><br />
the undertaking, and for that purpose obtained<br />
the sanction <strong>of</strong> the king . Animated by<br />
the courage and patriotism <strong>of</strong> Haggai and<br />
Zechariah, the people prosecuted the work<br />
with vigor, and the second Temple was completed<br />
and dedicated in the year 516 B .c.<br />
In the Royal Arch system <strong>of</strong> America, Haggai<br />
represents the scribe, or third <strong>of</strong>ficer <strong>of</strong> a<br />
Royal Arch Chapter . In the English system<br />
he represents the second <strong>of</strong>ficer, and is called<br />
the prophet .<br />
Hague, <strong>The</strong> . A city <strong>of</strong> the Netherlands,<br />
formerly South Holland . <strong>Freemasonry</strong> was<br />
introduced there in 1731 by the <strong>Grand</strong> Lodge<br />
<strong>of</strong> England, when an occasional Lodge was<br />
opened for the initiation <strong>of</strong> Francis, Duke <strong>of</strong><br />
Lorraine, afterward Emperor <strong>of</strong> Germany.<br />
Between that year and 1735 an English and a<br />
Dutch Lodge were regularly instituted, from<br />
which other Lodges in I olland subsequently<br />
proceeded . In 1749, the Lodge at <strong>The</strong> Hague<br />
assumed the name <strong>of</strong> "<strong>The</strong> Mother Lodge <strong>of</strong><br />
the Royal Union," whence resulted the National<br />
<strong>Grand</strong> Lodge, which declared its independence<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> England in<br />
1770 . (See Netherlands .)<br />
Hah . <strong>The</strong> Hebrew definite article 1, "the ."<br />
It forms the second syllable <strong>of</strong> the Substitute<br />
Word .<br />
Hail or Hale. This word is used among<br />
Masons with two very different signification .<br />
1 . When addressed as an inquiry to a visiting<br />
brother it has the same import as that in<br />
which it is used under like circumstances by<br />
mariners . Thus : "Whence do you bail?"<br />
that is,"Of what Lodge are you a member?"<br />
Used in this sense, it comes from the Saxon<br />
term <strong>of</strong> salutation "H . L," and should be<br />
spelled "hail ." 2. Its second use is confined<br />
to what Masons understand by the "tie," and<br />
in this sense it signifies to conceal, being derived<br />
from the Saxon word "JELAN," to hide,<br />
the e being pronounced in Anglo-Saxon as a<br />
in the word fate . By the rules <strong>of</strong> etymology,<br />
it should be spelled "hale," but is usually<br />
spelled "hele ." <strong>The</strong> preservation <strong>of</strong> this Saxon<br />
word in the <strong>Masonic</strong> dialect, while it has<br />
ceased to exist in the vernacular, is a striking<br />
pro<strong>of</strong> <strong>of</strong> the antiquity <strong>of</strong> the Order and its<br />
ceremonies in England . "In the western parts<br />
<strong>of</strong> England," says Lord King (Crit . Hist . Ap .<br />
Creed, p . 178), "at this very day, to hele over<br />
anything signifies, among the common people,<br />
to cover it ; and he that covereth an house with<br />
tile or slate is called a helliar ."<br />
Hall Committee . A committee established<br />
in all Lodges and <strong>Grand</strong> Lodges which<br />
own the building in which they meet, to which<br />
is entrusted the supervision <strong>of</strong> the building .<br />
<strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> England first appointed
314 HALL<br />
HALL<br />
its Hall Committee in 1773, for the purpose <strong>of</strong><br />
superintending the erection <strong>of</strong> the hall which<br />
had been projected .<br />
Hall, <strong>Masonic</strong> . For a long time after the<br />
revival <strong>of</strong> Masonry in 1717, <strong>Masonic</strong> Lodges<br />
continued to meet, as they had done before<br />
that period, in taverns . Thus, the <strong>Grand</strong><br />
Lodge <strong>of</strong> England was organized, and, to use<br />
the language <strong>of</strong> Anderson, "the quarterly communications<br />
were revived," by four Lodges,<br />
whose respective places <strong>of</strong> meeting were the<br />
Goose and Gridiron Ale-House, the Crown<br />
Ale-House, the Apple-Tree Tavern and the<br />
Rummer and Grapes Tavern. For many<br />
years the <strong>Grand</strong> Lodge held its quarterly<br />
meetings sometimes at the Apple-Tree, but<br />
principally at the Devil Tavern, and kept<br />
the <strong>Grand</strong> Feast at the hall <strong>of</strong> one <strong>of</strong> the<br />
Livery Companies. <strong>The</strong> first Lodge in Paris<br />
was organized at a tavern kept in the Rue<br />
des Boucheries by one Hure and the Lodges<br />
subsequently organized in h'rance continued<br />
to meet, like those <strong>of</strong> England, in public<br />
houses. <strong>The</strong> custom was long followed in<br />
other countries <strong>of</strong> Europe . In America the<br />
practise ceased only at a comparatively recent<br />
period, and it is possible that in some obscure<br />
villages it has not yet been abandoned .<br />
At as early a period as the beginning <strong>of</strong> the<br />
fourteenth century, the Gilds, or Livery<br />
Companies, <strong>of</strong> London, had their halls or<br />
places <strong>of</strong> meeting, and in which they stored<br />
their goods for sale . At first these were<br />
mean buildings, but gradually they rose<br />
into importance, and the Goldsmith's Hall,<br />
erected in the fifteenth century, is said to<br />
have been an edifice <strong>of</strong> large dimensions<br />
and <strong>of</strong> imposing appearance . <strong>The</strong>se halls,<br />
probably, as they were very common in the<br />
eighteenth century, were suggestive to the<br />
Freemasons <strong>of</strong> similar edifices for their own<br />
Fraternity ; but undoubtedly the necessity,<br />
as the Association grew into importance,<br />
<strong>of</strong> a more respectable, more convenient<br />
and more secure locality than was afforded<br />
by temporary resort to taverns and alehouses<br />
must have led to the erection <strong>of</strong><br />
isolated edifices for their own special use .<br />
<strong>The</strong> first <strong>Masonic</strong> Hall <strong>of</strong> which we have<br />
any account is the one that was erected by<br />
the Lodge at Marseilles, in France, in the<br />
year 1765 . Smith describes it very fully in<br />
his Use and Abuse <strong>of</strong> <strong>Freemasonry</strong> (p . 165), and<br />
calls it "a very magnificent hall ." In 1773,<br />
the <strong>Grand</strong> Lodge <strong>of</strong> England made preliminary<br />
arrangements for the construction <strong>of</strong> a<br />
hall, a considerable sum having been already<br />
subscribed for that purpose . On the 1st <strong>of</strong><br />
May, 1775, the foundation-stone <strong>of</strong> the<br />
new edifice was laid in solemn form, according<br />
to a ceremonial which was then adopted, and<br />
which, with a few modifications, continues to<br />
be used at the present day on similar occasions<br />
. On the foundation-stone it was<br />
designated as Aula Latamorum, "<strong>The</strong> Freemasons'<br />
Hall . " It was finished in less than<br />
twelve months, and was dedicated, on the<br />
23d <strong>of</strong> May, 1776, to Masonry, Virtue, Universal<br />
Charity and Benevolence; a formula<br />
still adhered to without variation in the<br />
English and American rituals .<br />
In the same year, the Lodge at Newcastle,<br />
stimulated by the enterprise <strong>of</strong> the London<br />
Freemasons, erected a hall ; an example<br />
which was followed, two years afterward,<br />
by the Lodge <strong>of</strong> Sunderland . And after<br />
this the erection <strong>of</strong> isolated halls for <strong>Masonic</strong><br />
purposes became common not only in England,<br />
Scotland, and Ireland, but all over<br />
the Continent, wherever the funds <strong>of</strong> a Lodge<br />
would permit <strong>of</strong> the expenditure .<br />
In America, Lodges continued to be held<br />
in taverns up to a very recent period. It<br />
is not now considered reputable ; although,<br />
as has been already remarked, the custom<br />
is, perhaps, not entirely discontinued, especially<br />
in remote country villages . It is<br />
impossible to tell at what precise period<br />
and in what locality the first <strong>Masonic</strong> Hall<br />
was erected in this country . It is true that<br />
in a Boston paper <strong>of</strong> 1773 we find (Moore's<br />
Mag., xv ., 162) an advertisement summoning<br />
the Masons to celebrate the festival <strong>of</strong><br />
St . John the Evangelist at "Freemasons'<br />
Hall" ; but, on examination, we learn that<br />
this was no other than a room in the Green<br />
Dragon Tavern . Other buildings, such as<br />
the Exchange C<strong>of</strong>fee-House, only partially<br />
used for <strong>Masonic</strong> purposes, were subsequently<br />
erected in Boston, and received by courtesy,<br />
but not by right, the name <strong>of</strong> "<strong>Masonic</strong><br />
Halls" ; but it was not until 1832 that the<br />
first independent hall was built in that city,<br />
which received the name <strong>of</strong> the <strong>Masonic</strong><br />
Temple, a title which has since been very<br />
usually conferred on the halls in the larger<br />
cities. We may suppose that it was about<br />
this time, when a resuscitation <strong>of</strong> <strong>Masonic</strong><br />
energy which had been paralyzed by the<br />
anti-<strong>Masonic</strong> opposition, had commenced<br />
to develop itself, that the Lodges and <strong>Grand</strong><br />
Lodges began to erect halls for their peculiar<br />
use. At present there is no dearth <strong>of</strong> these<br />
buildings for <strong>Masonic</strong> use <strong>of</strong> imposing<br />
grandeur and architectural beauty to be<br />
found scattered all over the land .<br />
In America, as well as in Britain, the<br />
construction <strong>of</strong> <strong>Masonic</strong> Halls is governed<br />
by no specific rules, and is too <strong>of</strong>ten left to<br />
the judgment and taste <strong>of</strong> the architect, and<br />
hence, if that person be not an experienced<br />
Freemason, the building is <strong>of</strong>ten erected<br />
without due reference to the ritual requirements<br />
<strong>of</strong> the Order. But in these particulars,<br />
says Oliver, the Masons <strong>of</strong> the Continent<br />
are governed by a Ritual <strong>of</strong> Building, and<br />
he quotes, as a specimen <strong>of</strong> the Helvetian<br />
Ritual in reference to the laying <strong>of</strong> the<br />
foundation-stone <strong>of</strong> a <strong>Masonic</strong> Hall, the<br />
following directions :<br />
"A Mason, assisted by two others, if there<br />
be a dearth <strong>of</strong> workmen, or distress, or war,<br />
or peril, or threats <strong>of</strong> danger, may begin the<br />
work <strong>of</strong> building a Lodge ; but it is better<br />
to have seven known and sworn workmen .<br />
<strong>The</strong> Lodge is, as we know, due east and<br />
west ; but its chief window or its chief door<br />
must look to the east. On a day allowed
HALL<br />
HALL 315<br />
and a place appointed, the whole company<br />
<strong>of</strong> builders set out after high noon to lay<br />
the first stone ."<br />
Far more practical are the directions <strong>of</strong><br />
Dr . Oliver himself for the construction <strong>of</strong> a<br />
<strong>Masonic</strong> Hall, given in his Book <strong>of</strong> the Lodge<br />
(ch . iii.), which is here condensed .<br />
"A <strong>Masonic</strong> Hall should be isolated, and,<br />
if possible, surrounded with l<strong>of</strong>ty walls, so<br />
as to be included in a court, and apart from<br />
any other buildings, to preclude the possibility<br />
<strong>of</strong> being overlooked by cowans or<br />
eavesdroppers . As, however, such a situation<br />
in large towns can seldom be obtained,<br />
the Lodge should be formed in an upper<br />
story ; and if there be any contiguous buildings,<br />
the windows should be either in the<br />
ro<strong>of</strong>, or very high from the floor . <strong>The</strong>se<br />
windows ought to be all on one side-the<br />
south, if practicable-and furnished with<br />
proper ventilation, that the brethren be not<br />
incommoded, when pursuing their accustomed<br />
avocations, by the heat <strong>of</strong> the Lodge .<br />
<strong>The</strong> room, to preserve a just proportion,<br />
must, <strong>of</strong> course, be l<strong>of</strong>ty . It should be furnished<br />
with a pitched ro<strong>of</strong>, open within,<br />
and relieved with an ornamental framework<br />
<strong>of</strong> oak, or painted so as to represent that<br />
species <strong>of</strong> timber . It should be supported<br />
on corbels running along the cornice, on<br />
which should be engraven <strong>Masonic</strong> ornaments<br />
. <strong>The</strong> dimensions <strong>of</strong> the room, in<br />
length and breadth, will depend in a great<br />
measure on the situation <strong>of</strong> the Lodge, or<br />
the space which is assigned for its position ;<br />
and this will <strong>of</strong>ten be extremely circumscribed<br />
in a large and populous place, where<br />
building land is scarce and dear, or the fund<br />
inadequate to any extensive operations .<br />
But in all cases a due proportion should be<br />
observed in the several members <strong>of</strong> the fabric<br />
wherever it is practicable, that no unsightly<br />
appearance may <strong>of</strong>fend the eye, by disturbing<br />
that general harmony <strong>of</strong> parts which constitutes<br />
the beauty and excellence <strong>of</strong> every<br />
architectural production .<br />
"<strong>The</strong> principal entrance to the Lodge<br />
room ought to face the east, because the east<br />
is a place <strong>of</strong> light both physical and moral ;<br />
and therefore the brethren have access to<br />
the Lodge by that entrance, as a symbol <strong>of</strong><br />
mental illumination . <strong>The</strong> approaches to<br />
the Lodge must be angular, for a straight<br />
entrance is unmasonic and cannot be tolerated<br />
. <strong>The</strong> advance from the external avenue<br />
to the east ought to consist <strong>of</strong> three lines<br />
and two angles . <strong>The</strong> first line passes through<br />
a small room or closet for the accommodation<br />
<strong>of</strong> visitors . At the extremity <strong>of</strong> this apartment<br />
there ought to be another angular<br />
passage leading to the Tiler's room adjacent<br />
to the Lodge ; and from thence, by another<br />
right angle, you are admitted into the presence<br />
<strong>of</strong> the brethren with your face to the Light .<br />
"In every convenient place the architect<br />
should contrive secret cryptae or closets .<br />
<strong>The</strong>y are <strong>of</strong> indispensable utility ; but in<br />
practice are not sufficiently attended to in<br />
this country . On the Continent they are<br />
numerous, and are dignified with the name<br />
<strong>of</strong> chapels . Two <strong>of</strong> these apartments have<br />
already been mentioned-a room for visitors<br />
and the Tiler's room ; added to which<br />
there ought to be a vestry, where the ornaments,<br />
furniture, jewels, and other regalia<br />
are deposited . This is called the treasury,<br />
or Tiler's conclave, because these things are<br />
under his especial charge, and a communication<br />
is usually made to this apartment<br />
from the Tiler's room . <strong>The</strong>re ought to be<br />
also a chapel for preparations, hung with<br />
black, and having only one small light,<br />
placed high up, near the ceiling ; a chapel<br />
for the dead furnished with a table, on<br />
which are a lamp and emblems <strong>of</strong> mortality ;<br />
the Master's conclave, where the records,<br />
the warrants, the minutes, and every written<br />
document are kept. To this room the<br />
Worshipful Master retires when the Lodge<br />
is called from labor to refreshment, and at<br />
other times when his presence in the Lodge<br />
is not essential ; and here he examines the<br />
visitors, for which purpose a communication<br />
is formed between his conclave and the<br />
visitor's chapel . It is furnished with blue .<br />
And here he transacts the Lodge business<br />
with his Secretary . <strong>The</strong> Ark <strong>of</strong> the Covenant<br />
is also deposited in this apartment . None<br />
<strong>of</strong> these closets should exceed twelve feet<br />
square, and may be <strong>of</strong> smaller dimensions,<br />
according to circumstances . In the middle<br />
<strong>of</strong> the hall there should be a movable trapdoor<br />
in the floor, seven feet long and three or<br />
four feet broad, opening into a small crypt,<br />
about three feet in depth, the use <strong>of</strong> which<br />
is known to none but perfect Masons, who<br />
have passed through all the symbolical degrees<br />
. All <strong>of</strong> these particulars may not be<br />
e ually necessary to the construction <strong>of</strong> a<br />
asonic Hall ; but a close attendance to<br />
their general spirit and direction, or to<br />
similar regulations, should be impressed on<br />
every Lodge that undertakes the construction<br />
<strong>of</strong> a building exclusively for <strong>Masonic</strong><br />
purposes ; and such a building only is entitled<br />
to be called a <strong>Masonic</strong> Hall ."<br />
<strong>The</strong> division in the American Rite <strong>of</strong> the<br />
degrees among different bodies imposes the<br />
necessity, or at least the convenience, when<br />
erecting a <strong>Masonic</strong> Hall in this country,<br />
<strong>of</strong> appropriating some <strong>of</strong> the rooms to the<br />
uses <strong>of</strong> Ancient Craft Lodges, some to Royal<br />
Arch Chapters, some to Royal and Select<br />
Councils, and some to Commanderies <strong>of</strong><br />
Knights Templars . It is neither proper<br />
nor convenient that a Chapter should be<br />
held in a Lodge ; and it is equally expedient<br />
that the Asylum <strong>of</strong> a Commandery should<br />
be kept separate from both .<br />
All <strong>of</strong> these rooms should be oblong in<br />
form, l<strong>of</strong>ty in height, with an elevated dais<br />
or platform in the east, and two doors in the<br />
west, the one in the northwest corner leading<br />
into the preparation room, and the other<br />
communicating with the Tiler's apartment .<br />
But in other respects they differ . First,<br />
as to the color <strong>of</strong> the decorations . In a<br />
Lodge room the predominating color should
316 HALL<br />
HAMBURG<br />
be blue, in a Chapter red, and in a Council<br />
and Commandery black .<br />
In a Lodge room the dais should be elevated<br />
on three steps, and provided with a<br />
pedestal for the Master, while on each side<br />
are seats for the Past Masters, and dignitaries<br />
who may visit the Lodge. <strong>The</strong> pedestal<br />
<strong>of</strong> the Senior Warden in the west should<br />
be elevated on two steps and that <strong>of</strong> the<br />
Junior Warden in the south on one .<br />
A similar arrangement, either permanent<br />
or temporary, should be provided in the<br />
Chapter room for working the intermediate<br />
degrees ; but the eastern dais should be<br />
supplied with three pedestals instead <strong>of</strong> one,<br />
for the reception <strong>of</strong> the <strong>Grand</strong> Council . <strong>The</strong><br />
tabernacle also forms an essential part <strong>of</strong><br />
the Chapter room . This is sometimes<br />
erected in the center <strong>of</strong> the room, although<br />
the consistency <strong>of</strong> the symbolism would<br />
require that the whole room, during the<br />
working <strong>of</strong> the Royal Arch Degree, should<br />
be deemed a tabernacle, and then the veils<br />
would, with propriety, extend from the<br />
ceiling to the floor, and from one side <strong>of</strong> the<br />
room to the other. <strong>The</strong>re are some other<br />
arrangements required in the construction<br />
<strong>of</strong> a Chapter room, <strong>of</strong> which it is unnecessary<br />
to speak .<br />
Councils <strong>of</strong> Royal and Select Masters are<br />
usually held in Chapter rooms, with an entire<br />
disregard <strong>of</strong> the historical teachings<br />
<strong>of</strong> the degrees. In a properly constructed<br />
Council chamber, which, <strong>of</strong> course, would<br />
be in a distinct apartment, there should be<br />
no veils, but nine curtains <strong>of</strong> a stone color ;<br />
and these, except the last, starting from one<br />
side <strong>of</strong> the room, should stop short <strong>of</strong> the<br />
other, so as to form a narrow passage between<br />
the wall and the extremities <strong>of</strong> the<br />
curtains, reaching from the door to the<br />
ninth curtain, which alone should reach<br />
across the entire extent <strong>of</strong> the room . <strong>The</strong>se<br />
are used only in the Select Degree, and can<br />
be removed when the Royal Master is to<br />
be conferred . Unlike a Lodge and Chapter,<br />
in a Council there is no dais or raised platform<br />
; but three tables, <strong>of</strong> a triangular form,<br />
are placed upon the level <strong>of</strong> the floor in the<br />
east . It is, however, very seldom that the<br />
funds <strong>of</strong> a Council will permit <strong>of</strong> the indulgence<br />
in a separate room, and those bodies<br />
are content to work, although at a disadvantage,<br />
in a Chapter room .<br />
It is impossible, with any convenience,<br />
to work a Commandery in a Lodge, or even<br />
a Chapter room . <strong>The</strong> <strong>of</strong>ficers and their<br />
stations are so different, that what is suitable<br />
for one is unsuitable for the other . <strong>The</strong><br />
dais, which has but one station in a Lodge<br />
and three in a Chapter, requires four in a<br />
Commandery, the Prelate taking his proper<br />
place on the right <strong>of</strong> the Generalissimo . But<br />
there are other more important differences .<br />
<strong>The</strong> principal apartment should be capable<br />
<strong>of</strong> a division by a curtain, which should<br />
separate the Asylum proper from the rest<br />
<strong>of</strong> the room, as the mystical veil in the ancient<br />
Church shut <strong>of</strong>f the prospect <strong>of</strong> the altar,<br />
during the eucharistic sacrifice, from the<br />
view <strong>of</strong> the catechumens . <strong>The</strong>re are several<br />
other rooms required in the Templar ritual<br />
which are not used by a Lodge, a Chapter,<br />
or a Council, and which makes it necessary<br />
that the apartments <strong>of</strong> a Commandery should<br />
be distinct . A banquet-room in close proximity<br />
to the Asylum is essential ; and convenience<br />
requires that there should be an<br />
armory for the deposit <strong>of</strong> the arms and<br />
costume <strong>of</strong> the Knights. But it is unnecessary<br />
to speak <strong>of</strong> reflection rooms, and other<br />
places well known to those who are familiar<br />
with the ritual, and which cannot be dispensed<br />
with.<br />
Hallelujah . (Praise the Lord .) Expression<br />
<strong>of</strong> applause in the degree <strong>of</strong> Sublime<br />
Ecossais, Heavenly Jerusalem, and<br />
others.<br />
Halliwell Manuscript. <strong>The</strong> earliest <strong>of</strong><br />
the old Constitutions. It is in poetic form,<br />
and was probably transcribed in 1390 from<br />
an earlier copy. <strong>The</strong> manuscript is in the<br />
King's Library <strong>of</strong> the British Museum . It<br />
was published in 1840 by James O. Halliwell,<br />
and again in 1844, under the title <strong>of</strong><br />
<strong>The</strong> Early History <strong>of</strong> <strong>Freemasonry</strong> in England.<br />
<strong>The</strong> <strong>Masonic</strong> character <strong>of</strong> the poem<br />
remained unknown until its discovery by<br />
Mr . Halliwell, who was not a Mason, because<br />
it was catalogued as A Poem <strong>of</strong> Moral<br />
Duties .<br />
It is now more commonly known as the<br />
"Regius MS .," because it formed part <strong>of</strong><br />
the Royal Library commenced by Henry<br />
VII . and presented to the British Museum<br />
by George II . [E . L . H .1<br />
Hamaliel . <strong>The</strong> name <strong>of</strong> the angel that,<br />
in accordance with the Kabbalistical system,<br />
governs the planet Venus .<br />
Hamburg. In 1733, the Earl <strong>of</strong> Strathmore,<br />
<strong>Grand</strong> Master <strong>of</strong> England, granted a<br />
deputation "to eleven German gentlemen,<br />
good Brothers, for constituting a Lodge at<br />
Hamburg." (Anderson, Constitutions, 1738,<br />
p . 194 .) Of the proceedings <strong>of</strong> this Lodge<br />
we have no information . In 1740, Bro .<br />
Luettman brought from England a Warrant<br />
for the establishment <strong>of</strong> a Lodge, and a patent<br />
for himself, as Provincial <strong>Grand</strong> Master <strong>of</strong><br />
Hamburg and Lower Saxony . In October<br />
1741, it assumed the name <strong>of</strong> Absalom and<br />
in the same year the Provincial <strong>Grand</strong> lodge<br />
<strong>of</strong> Hamburg and Saxony was opened, a body<br />
which, Findel says (p . 239), was the oldest<br />
Mother Lodge in Germany . About the year<br />
1787, the Provincial <strong>Grand</strong> Lodge adopted<br />
the newly-invented Rite <strong>of</strong> Frederick L.<br />
Schroder, consisting <strong>of</strong> only three degrees .<br />
In 1801, it declared itself an independent<br />
<strong>Grand</strong> Lodge, and has so continued . <strong>The</strong><br />
<strong>Grand</strong> Lodge <strong>of</strong> Hamburg practises Schroder's<br />
Rite. (See SchrOder .) <strong>The</strong>re is also in Hamburg<br />
a sort <strong>of</strong> Chapter, which was formed by<br />
Schroder under the title . <strong>of</strong> Geschichtliche<br />
Engbund, or Historical Select Union. It<br />
was intended as a substitute for Fessler's<br />
degrees <strong>of</strong> Knowledge, the members <strong>of</strong> which<br />
employ their time in studying the various
HAMILTON<br />
HARLEIAN 317<br />
systems <strong>of</strong> Masonry . <strong>The</strong> Mutter-Bund <strong>of</strong><br />
the Confederacy <strong>of</strong> Hamburg Lodges, which<br />
make up this system, is independent <strong>of</strong> the<br />
<strong>Grand</strong> Lodge. <strong>The</strong> two authorities are<br />
entirely distinct, and bear much the same<br />
relation to each other as the <strong>Grand</strong> Lodges<br />
and <strong>Grand</strong> Chapters <strong>of</strong> the United States .<br />
Hamilton, Hon . Robert M .A ., M .D .<br />
Born 1820 ; died May, 1880, at Jamaica, <strong>of</strong><br />
which island he was District <strong>Grand</strong> Master .<br />
This English gentleman was a member <strong>of</strong><br />
the Queen's Body Guard . He was appointed<br />
District G . Master <strong>of</strong> Jamaica, November 5,<br />
1858 ; District G. Supt . <strong>of</strong> Royal Arch Masons,<br />
January 10, 1859; Prov . G . M . M . M .,<br />
1877 ; and was a supernumerary member <strong>of</strong> the<br />
Supreme Council, 33d, <strong>of</strong> England, and Prov .<br />
G . Master <strong>of</strong> the Royal Order <strong>of</strong> Scotland .<br />
Hand. In <strong>Freemasonry</strong>, the hand as<br />
a symbol holds a high place, because it is<br />
the principal seat <strong>of</strong> the sense <strong>of</strong> feeling so<br />
necessary to and so highly revered by Masons<br />
. <strong>The</strong> same symbol is found in the<br />
most ancient religions, and some <strong>of</strong> their<br />
analogies to <strong>Masonic</strong> symbolism are peculiar.<br />
Thus, Horapollo says that among<br />
the Egyptians the hand was the symbol <strong>of</strong><br />
a builder, or one fond <strong>of</strong> building, because all<br />
labor proceeds from the hand . In many <strong>of</strong><br />
the Ancient Mysteries the hand, especially<br />
the left, was deemed the symbol <strong>of</strong> equity .<br />
In Christian art a hand is the indication<br />
<strong>of</strong> a holy person or thing. In early Medieval<br />
art, the Supreme Being was always<br />
represented by a hand extended from a<br />
cloud, and generally in the act <strong>of</strong> benediction<br />
. <strong>The</strong> form <strong>of</strong> this act <strong>of</strong> benediction,<br />
as adopted by the Roman Church, which<br />
seems to have been borrowed from the symbols<br />
<strong>of</strong> the Phrygian and Eleusinian priests<br />
or hierophants, who used it in their mystical<br />
processions, presents a singular analogy,<br />
which will be interesting to Mark Master<br />
Masons, who will recognize in it a symbol<br />
<strong>of</strong> their own ritual . In the benediction<br />
referred to, as given in the Latin<br />
Church, the thumb, index, and<br />
middle fingers are extended, and<br />
the two others bent against the<br />
palm . <strong>The</strong> church explains this<br />
position <strong>of</strong> the extended thumb<br />
and two fingers as representing<br />
the Trinity ; but the older symbol <strong>of</strong> the<br />
Pagan priests, which was precisely <strong>of</strong> the<br />
same form, must have had a different meaning<br />
. A writer in the British Magazine (vol.<br />
i ., p . 565) thinks that the hand, which was<br />
used in the Mithraic mysteries in this position,<br />
was symbolic <strong>of</strong> the Light emanating<br />
not from the sun, but from the Creator,<br />
directly as a special manifestation ; and he<br />
remarks that chiromancy or divination by<br />
the hand is an art founded upon the notion<br />
that the human hand has some reference to<br />
the decrees <strong>of</strong> the supreme power peculiar to<br />
it above all other parts <strong>of</strong> the microcosmusman<br />
. Certainly, to the Mason, the hand<br />
is most important as the symbol <strong>of</strong> that<br />
mystical intelligence by which one Mason<br />
knows another "in the dark as well as in<br />
the light ."<br />
Hand, Left . See Left Hand .<br />
Hand, Right. See Right Hand.<br />
Hand to Back . See Points <strong>of</strong> Fellowship .<br />
Hand to Hand. See Points <strong>of</strong> Fellowship .<br />
Hands, United . Clasped hands are a<br />
symbol <strong>of</strong> fidelity and trust . A Spanish<br />
work was published at Vittoria, in 1774,<br />
where three hands are shown united in the<br />
vignette on the title .<br />
Hanover. <strong>Freemasonry</strong> was introduced<br />
into Hanover, in the year 1744, by the<br />
organization <strong>of</strong> the Lodge "Frederick" ;<br />
which did not, however, get into active<br />
operation, in consequence <strong>of</strong> the opposition<br />
<strong>of</strong> the priests, until two years after . A<br />
Provincial <strong>Grand</strong> Lodge was established<br />
in 1755, which in 1828 became an independent<br />
<strong>Grand</strong> Lodge . In 1866, in consequence<br />
<strong>of</strong> the war between Austria and<br />
Prussia, Hanover was annexed to the latter<br />
country. <strong>The</strong>re being three <strong>Grand</strong> Lodges<br />
at that time in Prussia, the king deemed it<br />
inexpedient to add a fourth, and, by a cabinet<br />
order <strong>of</strong> February 17 ? 1867, the <strong>Grand</strong><br />
Lodge <strong>of</strong> Hanover was dissolved . Most <strong>of</strong><br />
the Hanoverian Lodges united with the<br />
<strong>Grand</strong> Lodge Royal York at Berlin, and a<br />
few with the <strong>Grand</strong> Lodge <strong>of</strong> the Three<br />
Globes.<br />
Haphtzlel. (Heb . ~t~' 13E1, Voluntas Dei.)<br />
A covered word used in the Twenty-third<br />
Degree <strong>of</strong> the A . A . Scottish Rite .<br />
Har. <strong>The</strong> name <strong>of</strong> the second king in<br />
the Scandinavian Mysteries .<br />
Haram, <strong>Grand</strong> . <strong>The</strong> Seventy-third Degree<br />
<strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Harbinger . <strong>The</strong> title <strong>of</strong> an <strong>of</strong>ficer in<br />
the Knights <strong>of</strong> the Holy Sepulcher and<br />
also in the Knights <strong>of</strong> St . John the 'Evangelist<br />
.<br />
Hardie, James . A Mason <strong>of</strong> New York<br />
who published, in 1818, a work entitle<br />
<strong>The</strong> New Freemasons' Monitor and <strong>Masonic</strong><br />
Guide. It evinces considerable ability, is<br />
more valuable than the Monitors <strong>of</strong> Webb<br />
and Cross, and deserved a greater popularity<br />
than it seems to have received .<br />
Harleian Manuscripts. An old record<br />
<strong>of</strong> the Constitutions <strong>of</strong> <strong>Freemasonry</strong>, so<br />
called because it forms No . 2054 <strong>of</strong> the<br />
collection <strong>of</strong> manuscripts in the British Museum,<br />
which were originally collected by<br />
Robert Harley, Earl <strong>of</strong> Oxford, the celebrated<br />
prime minister <strong>of</strong> Queen Anne and known<br />
as the "Bibliotheca Harleian,' 7 or Harleian<br />
Library . <strong>The</strong> MS . consists <strong>of</strong> four leaves,<br />
containing six and a half pages <strong>of</strong> close<br />
writing in a cramped hand, said to be that<br />
<strong>of</strong> Randle Holmes, Chester Herald, who<br />
died in 1699 . <strong>The</strong> MS . was first published<br />
by Bro . William James Hughan, in his<br />
<strong>Masonic</strong> Sketches and Reprints . <strong>The</strong> Manuscript<br />
was carefully transcribed for Bro .<br />
Hughan by a faithul copyist, and its correctness<br />
was verified by Mr . Sims, <strong>of</strong> the<br />
MS . department <strong>of</strong> the British Museum .<br />
Bro . Hughan places the date <strong>of</strong> the record
318 HARMONY<br />
HARODIM<br />
in the middle <strong>of</strong> the seventeenth century,<br />
and in this he is probably correct .<br />
"<strong>The</strong> two following folios," says the Rev .<br />
Mr . Woodford, "in the volume (viz ., 33 and<br />
34) are <strong>of</strong> a very important character, inasmuch<br />
as the secrets <strong>of</strong> <strong>Freemasonry</strong> are<br />
referred to in the `obligation' taken by<br />
Initiates, and the sums are recorded which<br />
William Wade give to be a Freemason,'<br />
and others who were admitted members <strong>of</strong><br />
the Lodge . <strong>The</strong> amounts varied from five<br />
shillings to a pound, the majority being<br />
ten shillings and upwards . <strong>The</strong> fragment<br />
on folio 33 is as follows, and was written<br />
about the same time as the MS . Constitutions<br />
:<br />
" `<strong>The</strong>re is severall words & signes <strong>of</strong> a<br />
free mason to be reveiled to yu wch as yu will<br />
answr before God at the Great & terrible<br />
day <strong>of</strong> Judgmt yu keep secret & not to revaile<br />
the same in the heares <strong>of</strong> any person<br />
or to any but to the Mrs. & fellows <strong>of</strong> the<br />
said society <strong>of</strong> free masons so helpe me<br />
God, etc.' "<br />
A facsimile <strong>of</strong> the MS . has been published<br />
by the Quatuor Coronati Lodge .<br />
<strong>The</strong>re is another MS . in the same collection<br />
marked No . 1492, the date <strong>of</strong> which is conjectured<br />
to be about 1650, or rather later .<br />
It was copied by Bro . Henry Phillips, and<br />
first published in the Freemasons' Quarterly<br />
Review in 1836, pp . 288-295 . <strong>The</strong> copy, however,<br />
unfortunately, is not an exact one, as<br />
Mr. E. A. Bond, <strong>of</strong> the Museum, who compared<br />
a part <strong>of</strong> the transcript with the original,<br />
says that " the copyist has overlooked<br />
peculiarities in many instances." It is important<br />
in containing the "Oath <strong>of</strong> Secrecy,"<br />
which is in the following words :<br />
"I, A . B . Doe, in the presence <strong>of</strong> Almighty<br />
God, and my fellows and Brethren here<br />
present, promise and declare that I will<br />
not at any time hereafter, by any Act, or<br />
Circumstance whatsoever, directly or indirectly<br />
publish, discover, reveale, or make<br />
knowne any <strong>of</strong> the Secrets, priviledges, or<br />
Counsels <strong>of</strong> the Fraternity or fellowship <strong>of</strong><br />
<strong>Freemasonry</strong>, which at this time, or any time<br />
hereafter shall be made known unto me ; soe<br />
helpe nice God and the holy contents <strong>of</strong> this<br />
book. "<br />
A facsimile <strong>of</strong> this MS . also has been published<br />
by the Quatuor Coronati Lodge .<br />
Harmony . It is a duty especially entrusted<br />
to the Senior Warden <strong>of</strong> a Lodge,<br />
who is figuratively supposed to preside over<br />
the Craft during the hours <strong>of</strong> labor, so to<br />
act that none shall depart from the Lodge<br />
dissatisfied or discontented, that harmony<br />
may be thus preserved, because, as the<br />
ritual expresses it, harmony is the strength<br />
and support <strong>of</strong> all well-regulated institutions.<br />
Harmony, Universal. See Mesmeric<br />
Masonry.<br />
Harnouester. Lord Harnouester is said<br />
to have been elected by the four Lodges <strong>of</strong><br />
Paris, as the second <strong>Grand</strong> Master <strong>of</strong> France,<br />
in 1736, succeeding the Earl <strong>of</strong> Derwentwater .<br />
Nothing is known <strong>of</strong> this nobleman in contemporary<br />
history . Burke makes no allusion<br />
to him in his Extinct Peerages, and probably<br />
the name has undergone one <strong>of</strong> those indecipherable<br />
mutations to which French<br />
writers are accustomed to subject all foreign<br />
names; indeed, Bro. R. F . Gould, in his Concise<br />
History <strong>of</strong> <strong>Freemasonry</strong> (p . 355), considers<br />
that the name may even be a corruption<br />
<strong>of</strong> "Derwentwater ." [E. L. H.]<br />
Harodim . We owe the <strong>Masonic</strong> use<br />
<strong>of</strong> this word to Anderson, who first employed<br />
it in the Book <strong>of</strong> Constitutions, where he<br />
tells us that "there were employed about<br />
the Temple no less than three thousand and<br />
six hundred Princes or Master Masons to<br />
conduct the work," and in a note he says<br />
that "in 1 Kings v . 16 they are called Harodim,<br />
Rulers or Provosts." (Constitutions,<br />
1723, p. 10 .) <strong>The</strong> passage here alluded to<br />
may be translated somewhat more literally<br />
than in the authorized version, thus : "Besides<br />
from the chiefs or princes appointed by<br />
Solomon who were over the work, there were<br />
three thousand and three hundred harodim<br />
over the people who labored at the work ."<br />
Harodim, in Hebrew C'1'VI, is a grammatically<br />
compounded word <strong>of</strong> the plural<br />
form, and is composed <strong>of</strong> the definite article<br />
1, HAD, the or those, and a participle <strong>of</strong><br />
the verb X11, radah, to rule over, and means,<br />
therefore, those who rule over, or overseers .<br />
In the parallel passage <strong>of</strong> 2 Chronicles ii . 18,<br />
the word used is Menatzchim, which has a<br />
similar meaning. But from the use <strong>of</strong> this<br />
word Harodim in 1 Kings, and the commentary<br />
on it by Anderson, it has come to<br />
pass that Harodim is now technically used<br />
to signify "Princes in Masonry ." <strong>The</strong>y<br />
were really overseers <strong>of</strong> the work, and hence<br />
the <strong>Masonic</strong> use <strong>of</strong> the term is not altogether<br />
inappropriate . Whoever inspects the two<br />
parallel passages in 1 Kings v . 16 and 2 Chron .<br />
ii. 18, will notice an apparent discrepancy .<br />
In the former it is said that there were three<br />
thousand and three hundred <strong>of</strong> these overseers,<br />
and in the latter the number is increased<br />
to three thousand and six hundred .<br />
<strong>The</strong> commentators have noted but not explained<br />
the incongruity . Lee, in his Temple<br />
<strong>of</strong> Solomon, attempts to solve it by supposing<br />
that "possibly three hundred at a second<br />
review might be added to the number <strong>of</strong><br />
<strong>of</strong>ficers for the greater care <strong>of</strong> the business ."<br />
This is not satisfactory ; not more so is the<br />
explanation <strong>of</strong>fered by myself, many years<br />
ago, in the Lexicon <strong>of</strong> <strong>Freemasonry</strong> . It is<br />
much more reasonable to suspect a clerical<br />
error <strong>of</strong> some old copyist which has been<br />
perpetuated . <strong>The</strong>re is room for such an<br />
inadvertence, for there is no very great<br />
difference between TAT ' the Hebrew for three,<br />
and VT, which is six. <strong>The</strong> omission <strong>of</strong> the<br />
central letter would create the mistake .<br />
<strong>Masonic</strong> writers have adhered to the three<br />
thousand and six hundred, which is the<br />
enumeration in Chronicles.<br />
[A degree bearing this name was commonly<br />
conferred by the Lodges in the county <strong>of</strong>
HARODIM<br />
HARRIS 319<br />
Durham, England, during the latter half<br />
<strong>of</strong> the eighteenth century, but what its exact<br />
nature was has now been forgotten .-E . L . H .]<br />
Harodim, <strong>Grand</strong> Chapter <strong>of</strong> . An institution<br />
under the title <strong>of</strong> the "<strong>Grand</strong> Chapter<br />
<strong>of</strong> the Ancient and Venerable Order <strong>of</strong> Harodim"<br />
was established in London, in the year<br />
1787, by the celebrated <strong>Masonic</strong> lecturer,<br />
William Preston . He thus defines, in his<br />
Illustrations, its nature and objects : (12th<br />
ed ., p . 310 .)<br />
"<strong>The</strong> mysteries <strong>of</strong> this Order are peculiar<br />
to the institution itself ; while the lectures<br />
<strong>of</strong> the Chapter include every branch <strong>of</strong> the<br />
<strong>Masonic</strong> system, and represent the art <strong>of</strong><br />
Masonry in a finished and complete form.<br />
"Different classes are established, and<br />
particular lectures restricted to each class .<br />
<strong>The</strong> lectures are divided into sections, and<br />
the sections into clauses . <strong>The</strong> sections are<br />
annually assigned by the Chief Harod to a<br />
certain number <strong>of</strong> skilful Companions in<br />
each class, who are denominated Sectionists<br />
; and they are empowered to distribute<br />
the clauses <strong>of</strong> their respective sections, with<br />
the approbation, <strong>of</strong> the Chief Harod and<br />
General Director, among the private companions<br />
<strong>of</strong> the Chapter, who are denominated<br />
CLAUSEHO DERS . Such Companions<br />
as by assiduity become possessed <strong>of</strong> all the<br />
sections in the lecture are called Lecturers ;<br />
and out <strong>of</strong> these the General Director is always<br />
chosen .<br />
"Every Clauseholder, on his appointment,<br />
is presented with a ticket, signed by the<br />
Chief Harod, specifying the clause allotted<br />
to him . This ticket entitles him to enjoy<br />
the rank and privileges <strong>of</strong> a Clauseholder<br />
in the Chapter ; and no Clauseholder can<br />
transfer his ticket to another Companion,<br />
unless the consent <strong>of</strong> the Council has been<br />
obtained for that purpose, and the General<br />
Director has approved the Companion to<br />
whom it is to be transferred as qualified to<br />
bold it . In case <strong>of</strong> the death, sickness, or<br />
non-residence in London <strong>of</strong> any Lecturer,<br />
Sectionist, or Clauseholder, another Companion<br />
is appointed to fill up the vacancy<br />
for the time being, that the lectures may be<br />
always complete ; and during the session<br />
a public lecture is usually delivered at stated<br />
times .<br />
"<strong>The</strong> <strong>Grand</strong> Chapter is governed by a<br />
<strong>Grand</strong> Patron, two Vice Patrons, a chief<br />
Ruler, and two Assistants, with a Council<br />
<strong>of</strong> twelve respectable Companions, who are<br />
chosen annually at the Chapter nearest to<br />
the festival <strong>of</strong> St . John the Evangelist ."<br />
<strong>The</strong> whole system was admirably adapted<br />
to the purposes <strong>of</strong> <strong>Masonic</strong> instruction and<br />
was intended for the propagation <strong>of</strong>: the<br />
Prestonian system <strong>of</strong> lectures, but it no<br />
longer exists .<br />
Harodim, Prince <strong>of</strong>. In the old lectures<br />
<strong>of</strong> the Ineffable degrees, it is said that Tito,<br />
the oldest <strong>of</strong> the Provosts and Judges, was<br />
the Prince <strong>of</strong> Harodim, that is, chief <strong>of</strong> the<br />
three hundred architects who were the<br />
Harodim, or additional three hundred added<br />
to the thirty-three thousand Menatzchim<br />
mentioned in Chronicles, and who thus make<br />
up the number <strong>of</strong> three thousand six hundred<br />
recorded in the 1st Book <strong>of</strong> Kings, and who<br />
in the old lecture <strong>of</strong> the degree <strong>of</strong> Provost<br />
and Judge are supposed to have been the<br />
Harodim or Rulers in Masonry . <strong>The</strong> statement<br />
is a myth ; but it thus attempts to<br />
explain the discrepancy alluded to in the<br />
article Harodim .<br />
Harpocrates . <strong>The</strong> Greek god <strong>of</strong> silence<br />
and secrecy . He was, however, a divinity<br />
<strong>of</strong> the Egyptian mythology ; his true name<br />
being, according to Bunsen and Lepsius,<br />
Har-pi-chrati, that is, Horus the child ; and<br />
he is supposed to have been the son <strong>of</strong> Osiris<br />
and Isis . He is represented as a nude figure,<br />
sitting sometimes on a lotus flower, either<br />
bareheaded or covered by an Egyptian miter,<br />
but always with his finger pressed upon his<br />
lips . Plutarch thinks that this gesture was<br />
an indication <strong>of</strong> his childlike and helpless<br />
nature ; but the Greeks, and after them the<br />
Romans, supposed it to be a symbol <strong>of</strong> silence ;<br />
and hence, while he is sometimes described<br />
as the god <strong>of</strong> the renewed year, whence peach<br />
blossoms were consecrated to him because<br />
<strong>of</strong> their early appearance in spring, he is<br />
more commonly represented as the god <strong>of</strong><br />
silence and secrecy . Thus, Ovid says <strong>of</strong><br />
him :<br />
"Quique premit vocem digitoque silentia<br />
suadet."<br />
He who controls the voice and persuades to<br />
silence with his finger .<br />
In this capacity, his statue was <strong>of</strong>ten<br />
placed at the entrance <strong>of</strong> temples and places<br />
where the mysteries were celebrated, as an<br />
indication <strong>of</strong> the silence and secrecy that<br />
should there be observed . Hence the finger<br />
on the lips is a symbol <strong>of</strong> secrecy, and has<br />
so been adopted in <strong>Masonic</strong> symbolism .<br />
Harris, Thaddeus Mason . <strong>The</strong> Rev .<br />
Thaddeus Mason Harris, D .D ., an American<br />
<strong>Masonic</strong> writer <strong>of</strong> some reputation, was<br />
born in Charlestown, Mass ., July 7, 1767,<br />
and graduated at Harvard University in 1787 .<br />
He was ordained as minister <strong>of</strong> a church<br />
in Dorchester in 1793, and died at Boston,<br />
April 3, 1842 . He held at different times<br />
the <strong>of</strong>fices <strong>of</strong> Deputy <strong>Grand</strong> Master, <strong>Grand</strong><br />
Chaplain, and Corresponding <strong>Grand</strong> Secretary<br />
<strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Massachusetts .<br />
"His first great <strong>Masonic</strong> work, says Huntoon<br />
(Eulogy), "was the editing <strong>of</strong> a collation,<br />
revision, and publication <strong>of</strong> the `Constitutions<br />
<strong>of</strong> the Ancient and Honorable Fraternity <strong>of</strong><br />
Free and Accepted Masons,' a quarto volume,<br />
printed at Worcester, Mass ., 1792 ; a work<br />
which he accomplished with the accustomed<br />
diligence and fidelity with which he performed<br />
every enterprise confided to his care . His<br />
various occasional addresses while <strong>Grand</strong><br />
Chaplain <strong>of</strong> the <strong>Grand</strong> Lodge, <strong>Masonic</strong><br />
defences, and his volume <strong>of</strong> <strong>Masonic</strong> Discourses,<br />
published in 1801, constitute a large<br />
and valuable portion <strong>of</strong> the <strong>Masonic</strong> classic<br />
literature <strong>of</strong> America ."
320 HARUSPICES<br />
HEBREW<br />
Haruspices, Order <strong>of</strong>. <strong>The</strong> word Haruspex<br />
comes from a Sanskrit word "hires," meanmg<br />
entrails ; therefore implying a soothsayer<br />
or aruspice . <strong>The</strong> founder <strong>of</strong> the Etruscan<br />
order was Tages, doubtless a myth <strong>of</strong> selfcreative<br />
power. This order is claimed to have<br />
been reestablished in Rome at the time <strong>of</strong><br />
the foundation <strong>of</strong> the city . It embraced two<br />
divisions, those who formed their judgment<br />
from the movements and habits <strong>of</strong> animals<br />
as well as the flight <strong>of</strong> birds, and those who<br />
judged and foretold events by the inspection<br />
<strong>of</strong> the entrails <strong>of</strong> newly killed animals .<br />
<strong>The</strong>se were the precursors <strong>of</strong> naturalists and<br />
physiologists .<br />
Hasidim, Sovereign Prince . <strong>The</strong> Seventy-fifth<br />
and Seventy-sixth degrees <strong>of</strong> the Rite<br />
<strong>of</strong> Mizraim. It should be Chasidim, which<br />
see .<br />
Hat. To uncover the head in the presence<br />
<strong>of</strong> superiors has been, among all Christian<br />
nations, held as a mark <strong>of</strong> respect and reverence<br />
. <strong>The</strong> Eastern nations uncover the feet<br />
when they enter a place <strong>of</strong> worship ; the<br />
Western uncover the head . <strong>The</strong> converse<br />
<strong>of</strong> this is also true ; and to keep the head<br />
covered while all around are uncovered is a<br />
token <strong>of</strong> superiority <strong>of</strong> rank or <strong>of</strong>fice . <strong>The</strong> king<br />
remains covered, the courtiers standing around<br />
him take <strong>of</strong>f their hats .<br />
Haupt-Hutte. Among the German Stone-<br />
Masons <strong>of</strong> the Middle Ages, the original Lodge<br />
at Strasburg was considered as the head <strong>of</strong> the<br />
Craft, under the title <strong>of</strong> the Haupt-HUtte, or<br />
<strong>Grand</strong> Lodge .<br />
Hautes Grades . French. High Degrees,<br />
which see .<br />
Hayti . <strong>Freemasonry</strong>, which had been in<br />
existence for several years in the island <strong>of</strong><br />
Hayti, was entirely extinguished by the revolution<br />
which drove out the white inhabitants .<br />
In 1809, the <strong>Grand</strong> Lodge <strong>of</strong> England granted<br />
a charter for a Lodge at Port-au-Prince, and<br />
for one at Cayes. In 1817, it constituted two<br />
others, at Jeremias and at Jacmel . Subsequently,<br />
a Provincial <strong>Grand</strong> Lodge was established<br />
under obedience to England . January<br />
25 1824, this Provincial <strong>Grand</strong> Lodge<br />
declared its independence and organized the<br />
<strong>Grand</strong> Orient <strong>of</strong> Hayti, which is still in existence.<br />
Heal. A technical <strong>Masonic</strong> term which<br />
signifies to make valid or legal . Hence one<br />
who has received a degree in an irregular manner<br />
or from incompetent authority is not recognized<br />
until he has been healed . <strong>The</strong> precise<br />
mode <strong>of</strong> healing depends on circumstances .<br />
If the Lodge which conferred the degree was<br />
clandestine, the whole ceremony <strong>of</strong> initiation<br />
would have to be repeated . If the authority<br />
which conferred the degree was only irregular,<br />
and the question was merely a technical one<br />
<strong>of</strong> legal competence, it has been supposed that<br />
it was only necessary to exact an obligation<br />
<strong>of</strong> allegiance, or in other words to renew the<br />
covenant .<br />
Hearing . One <strong>of</strong> the five senses, and an<br />
important symbol in Masonry, because it is<br />
through it that we receive instruction when<br />
ignorant, admonition when in danger, repro<strong>of</strong><br />
when in error, and the claim <strong>of</strong> a brother who<br />
is in distress . Without this sense, the Mason<br />
would be crippled in the performance <strong>of</strong> all his<br />
duties ; and hence deafness is deemed a disqualification<br />
for initiation .<br />
Heart . Notwithstanding that all the modern<br />
American <strong>Masonic</strong> Manuals and Masters'<br />
Carpets from the time <strong>of</strong> Jeremy L . Cross exhibit<br />
the picture <strong>of</strong> a heart among the emblems<br />
<strong>of</strong> the Third Degree, there is no such<br />
symbol in the ritual. But the theory that<br />
every man who becomes a Mason must first<br />
be prepared in his heart was advanced among<br />
the earliest lectures <strong>of</strong> the last century, and<br />
demonstrates, as Krause properly remarks, in<br />
Speculative Masonry, an internal principle<br />
which addresses itself not simply to the outward<br />
conduct, but to the inner spirit and conscience<br />
<strong>of</strong> all men who seek its instructions .<br />
Heart <strong>of</strong> Hiram Abif . <strong>The</strong>re is a legend<br />
in some <strong>of</strong> the high degrees and in continental<br />
Masonry that the heart <strong>of</strong> Hiram Abif was<br />
deposited in an urn and placed upon a monument<br />
near the holy <strong>of</strong> holies; and in some <strong>of</strong><br />
the tracing boards it is represented as a symbol<br />
. <strong>The</strong> myth, for such it is, was probably<br />
derived from the very common custom in the<br />
Middle Ages <strong>of</strong> persons causing their bodies<br />
to be dismembered after death for the pur p ose<br />
<strong>of</strong> having parts <strong>of</strong> them buried in a church, or<br />
some place which had been dear to them in<br />
life . Thus Hardynge, in his Metrical Chronicle<br />
<strong>of</strong> England, tells us <strong>of</strong> Richard I . that<br />
"He queatbed his corpse then to be buried<br />
At Fount Everard, there at his father's feete ;<br />
* * * * * * * * * *<br />
His herte invyncyble to Rome be sent full mete<br />
For their great truth and stedfast great constance<br />
."<br />
<strong>The</strong> Medieval idea has descended to modern<br />
times ; for our present lectures say that the<br />
ashes <strong>of</strong> Hiram were deposited in an urn .<br />
Hebrew Chronology . <strong>The</strong> ecclesiastical<br />
year commences 1st Nisan March, but the<br />
civil reckoning begins 1st 'i'ishri, September,<br />
which is New Year's Day .<br />
<strong>The</strong> following dates are accepted by the<br />
Hebrews, as given by Dr . Zunz in Remarks<br />
prefacing "<strong>The</strong> 24 Books <strong>of</strong> the Holy Scriptures<br />
according to the Massoretic Text" :<br />
BEFORE COMMON ERA.<br />
3988, Creation .<br />
2332, Flood .<br />
2040, Abraham born .<br />
1575, Moses born .<br />
1495, Exodus .<br />
1051, David acknowledged king .<br />
1015, First Temple commenced .<br />
586, First Temple destroyed .<br />
536, Cyrus's Decree.<br />
516, Second Temple completed .<br />
330, Alexander conquers Palestine .<br />
<strong>The</strong> succeeding dates are in accord with the<br />
research <strong>of</strong> other authorities .
HEBREW<br />
HENRIETTA 321<br />
<strong>The</strong> Temple was dedicated on five occasions<br />
:<br />
1st. B .C . 1004, 15th day <strong>of</strong> Tishri (Ethanim<br />
and Abib) (1 Kings viii . 2-62) .<br />
2d . B .C . 726, when purified from the abominations<br />
<strong>of</strong> Ahaz .<br />
3d . B.C . 516 3d Adar, upon completion <strong>of</strong><br />
Zerubbabel's Temple .<br />
4th . B .C . 164, 25th Kislev, after the victory<br />
<strong>of</strong> Judas Maccabaeus over the Syrians, the<br />
service lasted eight days .<br />
5th . B .C . 22, upon completion <strong>of</strong> Herod's<br />
Temple .<br />
<strong>The</strong> three Temples were destroyed on the<br />
same day and month <strong>of</strong> the year . <strong>The</strong> "threefold<br />
destruction" <strong>of</strong> the Temple took place on<br />
the 9th Ab, or fifth ecclesiastical month . <strong>The</strong><br />
destruction <strong>of</strong> the Solomonian Temple, by<br />
Nebuchadnezzar, took place B .c . 588, or four<br />
hundred and sixteen years after dedication .<br />
<strong>The</strong> taking <strong>of</strong> the city <strong>of</strong> Jerusalem by Titus<br />
is commemorated as a fast day on the 17th<br />
Tamuz .<br />
Passover, 14th Nisan ; "Little" Passover,<br />
15th Iyar .<br />
Pentecost, or "First Fruits," commemorating<br />
the giving <strong>of</strong> the law on Mount Sinai,<br />
6th Sivan .<br />
Great Day <strong>of</strong> Atonement, 10th Tishri .<br />
Feast <strong>of</strong> Tabernacles, 15-21 Tishri .<br />
Fast for commencement <strong>of</strong> siege <strong>of</strong> Jerusalem<br />
by Nebuchadnezzar, 10th day <strong>of</strong> Tebeth .<br />
Feast <strong>of</strong> Purim, 14th and 15th Adar .<br />
King Cyrus liberated the Jews, B .C. 538 .<br />
King Darius confirmed the decree, B.C . 520.<br />
(See Cyrus .)<br />
Hebrew Faith . See Talmud .<br />
Hecart, Gabriel Antoine Joseph . A<br />
French <strong>Masonic</strong> writer, who was born at Valenciennes<br />
in 1755, and died in 1838 . He made<br />
a curious collection <strong>of</strong> degrees, and invented a<br />
system <strong>of</strong> five, namely : 1 . Knight <strong>of</strong> the Prussian<br />
Eagle ; 2 . Knight <strong>of</strong> the Comet; 3. <strong>The</strong><br />
Scottish Purifier ; 4 . Victorious Knight ; 5 .<br />
Scottish Trinitarian or <strong>Grand</strong> Master Commander<br />
<strong>of</strong> the Temple . This cannot be called<br />
a Rite, because it was never accepted and<br />
practised by any <strong>Masonic</strong> authority . It is<br />
known in nomenclatures as Hecart's system .<br />
He was the author <strong>of</strong> many dissertations and<br />
didactic essays on <strong>Masonic</strong> subjects . He at<br />
one time proposed to publish his collection <strong>of</strong><br />
degrees with a full explanation <strong>of</strong> each, but did<br />
not carry his design into execution. Many <strong>of</strong><br />
them are cited in this work .<br />
Height <strong>of</strong> the Lodge. From the earth to<br />
the highest heavens . A symbolic expression .<br />
(See Form <strong>of</strong> the Lodge .)<br />
Heldmann, Dr. Friedrich. He was a<br />
pr<strong>of</strong>essor <strong>of</strong> political science in the Academy<br />
<strong>of</strong> Bern in Switzerland, and was born at<br />
Margetshochheim, in Franconia, November<br />
24, 1770 . He was one <strong>of</strong> the most pr<strong>of</strong>ound<br />
<strong>of</strong> the German investigators into the history<br />
and philosophy <strong>of</strong> Masonry . He was initiated<br />
into the Order at Freiburg, in 1809, and, devoting<br />
himself to the study <strong>of</strong> the works <strong>of</strong><br />
Fessler and other eminent scholars, he resolved<br />
to establish a system founded on a collation <strong>of</strong><br />
all the rituals, and which should be more in<br />
accordance with the true design <strong>of</strong> the Institution<br />
. For this purpose, in 1816, he organized<br />
the Lodge zur Brudertreue at Aarau, in<br />
Switzerland, where he then resided as a pr<strong>of</strong>essor.<br />
For the Lodge he prepared a Manual,<br />
which he proposed to publish . But the Helvetian<br />
Directory demanded that the manuscript<br />
should be given to that body for<br />
inspection and correction, which the Lodge,<br />
unwilling to submit to such a censorship, refused<br />
to do . Heldmann, being reluctant to<br />
involve the Lodge in a controversy with its<br />
superiors, withdrew from it . He subsequently<br />
published a valuable work entitled Die drei<br />
altesten geschichtlichen Denkmale der deutschen<br />
Freimaurerbruderschaft ; i . e ., <strong>The</strong> three oldest<br />
Memorials <strong>of</strong> the German <strong>Masonic</strong> Brotherhood,<br />
which appeared at Aarau in 1819. In<br />
this work, which is chiefly founded on the<br />
learned researches <strong>of</strong> Krause, the Constitutions<br />
<strong>of</strong> the Stone-Masons <strong>of</strong> Strasburg were<br />
published for the first time.<br />
Heler, A . A tiler or tegulator . From the<br />
Anglo-Saxon " helan ." Also written "Hillyar"<br />
and "Hilliar."<br />
Helmet . A defensive weapon wherewith<br />
the head and neck are covered . In heraldry,<br />
it is a mark <strong>of</strong> chivalry and nobility . It was,<br />
<strong>of</strong> course, a part <strong>of</strong> the armor <strong>of</strong> a knight, and<br />
therefore, whatever may be the head covering<br />
adopted by modern Knights Templars, it is<br />
in the ritual called a helmet .<br />
Helmets, To Deposit . In Templar ritualism,<br />
to lay aside the covering <strong>of</strong> the head .<br />
Helmets, To Recover . In Templar ritualism,<br />
to resume the covering <strong>of</strong> the head .<br />
Help . See Aid and Assistance .<br />
Hemming, Samuel, D .D . Previous to<br />
the union <strong>of</strong> the two <strong>Grand</strong> Lodges <strong>of</strong> England<br />
in 1813, the Prestonian system <strong>of</strong> lectures was<br />
practised by the <strong>Grand</strong> Lodge <strong>of</strong> Modern<br />
Masons, while the Atholl Masons recognized<br />
higher degr ees, and varied somewhat in their<br />
ritual <strong>of</strong> the lower . When the union was consummated,<br />
and the United <strong>Grand</strong> Lodge <strong>of</strong><br />
England was organized, a compromise was<br />
effected and Dr. Hemming, who was the<br />
Senior brand Warden, and had been distinguished<br />
for his skill as the Master <strong>of</strong> a Lodge<br />
and his acquaintance with the ritual, was appointed<br />
to frame a new system <strong>of</strong> lectures .<br />
<strong>The</strong> Prestonian system was abandoned, and<br />
the Hemming lectures adopted in its place,<br />
not without the regret <strong>of</strong> many distinguished<br />
Masons, among whom was Dr. Oliver. Among<br />
the innovations <strong>of</strong> Dr. Hemming, which are to<br />
be regretted, are the abolition <strong>of</strong> the dedication<br />
to the two Saints John, and the substitution<br />
for it <strong>of</strong> a dedication to Solomon . Some other<br />
changes that were made were certainly no<br />
improvements .<br />
Henrietta Maria. <strong>The</strong> widow <strong>of</strong> Charles<br />
I ., <strong>of</strong> England . It is asserted, by those who support<br />
the theory that the Master's Degree was<br />
invented by the adherents <strong>of</strong> the exiled house<br />
<strong>of</strong> Stuart, and that its legend refers to the<br />
death <strong>of</strong> Charles I. and the restoration <strong>of</strong> his
322 HENRY<br />
HERMES<br />
son, that in the technical <strong>Masonic</strong> expression<br />
<strong>of</strong> the "widow's son," the allusion is to the<br />
widow <strong>of</strong> the decapitated monarch . Those<br />
who look farther for the foundation <strong>of</strong> the<br />
legend give, <strong>of</strong> course no credence to a statement<br />
whose plausibility depends only on a<br />
coincidence.<br />
Henry VI . King <strong>of</strong> England from 1422 to<br />
1461 . This monarch is closely connected<br />
with the history <strong>of</strong> Masonry because, in the<br />
beginning <strong>of</strong> his reign and during his minority,<br />
the celebrated "Statute <strong>of</strong> Laborers," which<br />
prohibited the congregations <strong>of</strong> the Masons,<br />
was passed by an intolerant Parliament, and<br />
because <strong>of</strong> the questions said to have been proposed<br />
to the Masons by the king, and their<br />
answers, which are contained in what is called<br />
the "Leland Manuscript," a document which,<br />
if authentic, is highly important ; but <strong>of</strong><br />
whose authenticity there are as many oppugners<br />
as there are defenders .<br />
Heredom . In what are called the "high<br />
degrees" <strong>of</strong> the continental Rites, there is<br />
nothing more puzzling than the etymology <strong>of</strong><br />
this word . We have the Royal Order <strong>of</strong> Heredom,<br />
given as the ne plus ultra <strong>of</strong> Masonry in<br />
Scotland, and in almost all the Rites the Rose<br />
Croix <strong>of</strong> Heredom, but the true meaning <strong>of</strong> the<br />
word is apparently unknown . Ragon, in his<br />
Orthodoxie Mafonnique (p . 91), asserts that it<br />
has a political signification, and that it was<br />
invented between the years 1740 and 1745, by<br />
the adherents <strong>of</strong> Charles Edward the Pretender,<br />
at the Court <strong>of</strong> St . Germain, which was<br />
the residence, during that period, <strong>of</strong> the unfortunate<br />
prince, and that in their letters to<br />
England, dated from Heredom, they mean to<br />
denote St . Germain. He supposes it to be<br />
derived from the Medieval Latin word "hceredum,"<br />
signifying "a heritage," and that it<br />
alludes to the Castle <strong>of</strong> St . Germain, the only<br />
heritage left to the dethroned sovereign . But<br />
as Ragon's favorite notion was that the<br />
hautes grades were originally instituted for the<br />
purpose <strong>of</strong> aiding the house <strong>of</strong> Stuart in its<br />
restoration to the throne, a theory not now<br />
generally accepted, at least without modification,<br />
this etymology must be taken with<br />
some grains <strong>of</strong> allowance. <strong>The</strong> suggestion is,<br />
however, an ingenious one.<br />
In some <strong>of</strong> the old manuscripts the word<br />
Heroden is found as the name <strong>of</strong> a mountain<br />
in Scotland ; and we sometimes find in the<br />
French Cahiers the title <strong>of</strong> "Rose Croix de<br />
Heroden ." <strong>The</strong>re is not a very great difference<br />
in the French pronunciation <strong>of</strong> Heredom and<br />
Heroden, and one might be a corruption <strong>of</strong> the<br />
other . I was once inclined to this theory ; but<br />
even if it were the correct one we should gain<br />
nothing, for the same difficulty would recur<br />
in tracing the root and meaning <strong>of</strong> Heroden .<br />
<strong>The</strong> most plausible derivation is one given<br />
in 1858, by a writer in the London Freemasons'<br />
Magazine. He thinks it should be spelled<br />
"Heredom," and traces it to the two Greek<br />
words, Iepbs, hieros holy, and SG,aos, domos,<br />
house. It would thus refer to Masonry as<br />
symbolically the Holy House or Temple. In<br />
this way the title <strong>of</strong> Rose Croix <strong>of</strong> Heredom<br />
would signify the Rosy Cross <strong>of</strong> the Holy<br />
House <strong>of</strong> Masonry. This derivation is now<br />
very generally recognized as the true one .<br />
[But according to this view the word should<br />
be "Hierodom ."-E . L . H.1<br />
Hermalmes . A corruption <strong>of</strong> Hermes,<br />
found in some <strong>of</strong> the old Constitutions .<br />
Hermandad, <strong>The</strong> . (Spanish, "Brotherhood<br />
.") An association <strong>of</strong> the principal cities<br />
<strong>of</strong> Castile and Aragon bound by a solemn<br />
league for the defense <strong>of</strong> their liberties in time<br />
<strong>of</strong> trouble. <strong>The</strong> sovereigns approved this<br />
brotherhood as agents for suppressing the increasing<br />
power <strong>of</strong> the nobles, and without cost<br />
to the government . <strong>The</strong> Hermandad was first<br />
established in Aragon in the thirteenth century,<br />
and in Castile about thirty years later,<br />
while, in 1295, thirty-five cities <strong>of</strong> Castile and<br />
Leon formed a joint confederacy, pledging<br />
themselves to take summary vengeance on<br />
every robber noble who injured a member <strong>of</strong><br />
the association. <strong>The</strong> Santa, or Holy Brotherhood,<br />
finally checked so effectually the outrages<br />
<strong>of</strong> the nobles, that Isabella <strong>of</strong> Castile,<br />
in 1496, obtained the sanction <strong>of</strong> the Cortez<br />
to reorganize and extend it over the whole<br />
kingdom.<br />
Hermes . In all the old manuscript records<br />
which contain the Legend <strong>of</strong> the Craft,<br />
mention is made <strong>of</strong> Hermes as one <strong>of</strong> the<br />
founders <strong>of</strong> Masonry. Thus, in the" <strong>Grand</strong><br />
Lodge, No . 1, MS .," whose date is 1583-and<br />
the statement is substantially and almost verbally<br />
the same in all the others-that "<strong>The</strong><br />
great Hermarines that was Cubys sonne, the<br />
which Cubye was Semmes sonne, that was<br />
Noes sonne. This same Hermarines was<br />
afterwards called Herpes the father <strong>of</strong> Wysdome<br />
; he found one <strong>of</strong> the two pillars <strong>of</strong> stone,<br />
and found the science written therein, and he<br />
taught it to other men ."<br />
<strong>The</strong>re are two persons <strong>of</strong> the name <strong>of</strong><br />
Hermes mentioned in sacred history . <strong>The</strong><br />
first is the divine Hermes, called by the<br />
Romans Mercury. Among the Egyptians he<br />
was known as Thoth. Diodorus Siculus describes<br />
him as the secretary <strong>of</strong> Osiris ; he is<br />
commonly supposed to have been the son <strong>of</strong><br />
Mizraim, and Cumberland says that he was<br />
the same as Osiris . <strong>The</strong>re is, however, much<br />
confusion among the mythologists concerning<br />
his attributes .<br />
<strong>The</strong> second was Hermes Trismegistus or<br />
the Thrice Great, who was a celebrated Egyptian<br />
legislator, priest, and philosopher, who<br />
lived in the reign <strong>of</strong> Ninus, about the year <strong>of</strong><br />
the world 2670 . He is said to have written<br />
thirty-six books on theology and philosophy,<br />
and six upon medicine, all which are lost .<br />
<strong>The</strong>re are many traditions <strong>of</strong> him ; one <strong>of</strong><br />
which, related by Eusebius, is that he introduced<br />
hieroglyphics into Egypt . This Hermes<br />
Trismegistus, although the reality <strong>of</strong> his existence<br />
is doubtful, was claimed by the alchemists<br />
as the founder <strong>of</strong> their art, whence it is<br />
called the Hermetic science, and whence we<br />
get in Masonry, Hermetic Rites and Hermetic<br />
degrees. It is to him that the Legend <strong>of</strong> the<br />
Craft refers ; and, indeed, the York Constitu-
HERMETIC<br />
HEXAGON 323<br />
tions, which are <strong>of</strong> importance, though not<br />
probably <strong>of</strong> the date <strong>of</strong> 926, assigned to them<br />
by Krause, give him that title, and say that he<br />
brought the custom <strong>of</strong> making himself understood<br />
by signs with him to Egypt . In the<br />
first ages <strong>of</strong> the Christian church, this mythical<br />
Egyptian philosopher was in fact considered<br />
as the inventor <strong>of</strong> everything known to the<br />
human intellect . It was fabled that Pythaa<br />
oras and Plato had derived their knowledge<br />
from him, and, that he had recorded his inventions<br />
on pillars . <strong>The</strong> Operative Masons,<br />
who wrote the old Constitutions, obtained<br />
their acquaintance with him from the Polycronycon<br />
<strong>of</strong> the monk Ranulf Higden, which<br />
was translated from the Latin by Trevisa,<br />
and printed by William Caxton in 1482 . It is<br />
repeatedly quoted in the Cooke MS ., whose<br />
probable date is the latter part <strong>of</strong> the fifteenth<br />
century, and was undoubtedly familiar to the<br />
writers <strong>of</strong> the other Constitutions.<br />
Hermetic Art. <strong>The</strong> art or science <strong>of</strong> Alchemy,<br />
so termed from Hermes Trismegistus,<br />
who was looked up to by the alchemists as the<br />
founder <strong>of</strong> their art . <strong>The</strong> Hermetic philosophers<br />
say that all the sages <strong>of</strong> antiquity,<br />
such as Plato, Socrates, Aristotle, and Pythagoras,<br />
were initiated into the secrets <strong>of</strong> their<br />
science ; and that the hieroglyphics <strong>of</strong> Egypt<br />
and all the fables <strong>of</strong> mythology were invented<br />
to teach the dogmas <strong>of</strong> Hermetic philosophy .<br />
(See Alchemy.)<br />
Hermetic Philosophy . Pertaining or<br />
belonging to that species <strong>of</strong> philosophy which<br />
pretends to solve and explain all the phenomena<br />
<strong>of</strong> nature from the three chemical<br />
principles, salt, sulphur, and mercury .<br />
Also that study <strong>of</strong> the sciences as pursued by<br />
the Rosicrucian fraternity. A practise <strong>of</strong><br />
the arts <strong>of</strong> alchemy and similar pursuits,<br />
involving a duplex symbolism with their peculiar<br />
distinctions .<br />
Hermetic Rite . A Rite established by<br />
Pernetty at Avignon, in France, and more<br />
commonly called the Illuminati <strong>of</strong> Avignon .<br />
(See Avignon, Illuminati <strong>of</strong> .)<br />
Herodem . See Heredom .<br />
Herodem, Royal Order <strong>of</strong>. See Royal<br />
Order <strong>of</strong> Scotland .<br />
Heroden . "Heroden," says a MS . <strong>of</strong> the<br />
Ancient Scottish Rite, "is a mountain situated<br />
in the northwest <strong>of</strong> Scotland, where the first<br />
or metropolitan Lodge <strong>of</strong> Europe was held ."<br />
<strong>The</strong> word is not now used by <strong>Masonic</strong> writers,<br />
and was, undoubtedly, a corruption <strong>of</strong> Heredom<br />
.<br />
Heroine <strong>of</strong> Jericho . An androgynous degree<br />
conferred, in America, on Royal Arch<br />
Masons, their wives, and daughters . It is<br />
intended to instruct its female recipients in<br />
the claims which they have upon the protection<br />
<strong>of</strong> their husbands' and fathers' companions,<br />
and to communicate to them an effectual<br />
method <strong>of</strong> proving those claims . An instance<br />
<strong>of</strong> friendship extended to the whole family <strong>of</strong><br />
a benefactress by those whom she had benefited,<br />
and <strong>of</strong> the influence <strong>of</strong> a solemn contract<br />
in averting danger, is referred to in the case<br />
<strong>of</strong> Rahab, the woman <strong>of</strong> Jericho, from whom<br />
the degree derives its name ; and for this purpose<br />
the second chapter <strong>of</strong> the Book <strong>of</strong> Joshua<br />
is read to the candidate . When the degree is<br />
received by a male, he is called a Knight <strong>of</strong><br />
Jericho, and when by a female, she is termed a<br />
Heroine . It is a side or honorary degree, and<br />
may be conferred by any Royal Arch Mason<br />
on a candidate qualified to receive it .<br />
Herring, James . Born in London, England,<br />
January 12, 1794 ; died in France,<br />
October 8, 1867 ; buried in Greenwood<br />
Cemetery, New York, October 27, 1867 . <strong>The</strong><br />
family emigrated to America in 1805 . James<br />
was initiated in Solomon's Lode, Somerville,<br />
N ew Jersey, in 1816 . He was M aster <strong>of</strong> Clinton<br />
Lodge, New York City, in 1827, 1828,<br />
1832, and 1834, a period when the anti-<br />
<strong>Masonic</strong> spirit was in its zenith . He, with the<br />
remaining members <strong>of</strong> Clinton Lodge, united<br />
with St . John's, No . 1, and met in union December<br />
18, 1834 . He instituted the formation<br />
<strong>of</strong> the Lodge <strong>of</strong> Strict Observance, which was<br />
constituted by <strong>Grand</strong> Lodge, December 27,<br />
1843, R . W. Bro . Herring being the Master,<br />
with which Lodge he remained until his death .<br />
On September 3, 1828, he was appointed<br />
Assistant <strong>Grand</strong> Secretary, and on June 3,<br />
1829, was elected <strong>Grand</strong> Secretary, which<br />
<strong>of</strong>fice he retained until 1846 . He sided with<br />
the "Phillips" or "Herring" <strong>Grand</strong> Body at<br />
the split in <strong>Grand</strong> Lodge on June 5, 1849, and<br />
remained its <strong>Grand</strong> Secretary until 1858,<br />
when, in June, the two <strong>Grand</strong> Lodges were<br />
fused . He was a delegate to the Convention<br />
<strong>of</strong> <strong>Grand</strong> Lodges held in Washington March<br />
7, 1842 . Bro . Herring delivered the oration,<br />
on August 25, 1847, in St . John's Lodge, in<br />
commemoration <strong>of</strong> the M . W . G. Masters,<br />
Morgan Lewis and Alex . H . Robertson, and<br />
other eminent Masons, on the occasion <strong>of</strong> the<br />
First Lodge <strong>of</strong> Sorrow held in America in the<br />
English language . He was exalted in Jerusalem<br />
Chapter, No. 8, R . Arch, N. Y., January<br />
5, 1817, dubbed a Knights Templar in<br />
Columbian Commandery, No . 1, N . Y., and<br />
was received a Sov. G . I. General, Thirtythird<br />
Degree Scottish Rite . Bro . Herring was<br />
a P . H . Priest, P . G . G . Sec . <strong>of</strong> the G . G . Chapter,<br />
U. S ., P . G . Master <strong>of</strong> the G . Encampment,<br />
N . Y ., and Officer <strong>of</strong> the G . G . Encampment<br />
<strong>of</strong> U . S ., and P. G . Representative <strong>of</strong> the Orients<br />
<strong>of</strong> Brazil and France .<br />
Hesed . A corruption <strong>of</strong> Chesed, which see.<br />
Hesse-Cassel . <strong>Freemasonry</strong> appears to<br />
have been founded in this electorate in 1743 ;<br />
by a Lodge at Marburg, called " Zu den drei<br />
Lowen," which afterward took the name<br />
<strong>of</strong> "Mart Aurel zum flammenden Stern ."<br />
A Lodge also appears to have existed in 1771,<br />
at Cassel, called "Zum blauen Lowen ." In<br />
1817 the <strong>Grand</strong> Mother Lodge <strong>of</strong> Hesse-Cassel<br />
was founded, which lasted until 1821, when<br />
the government closed all Lodges . In 1849<br />
one was reopened by General von Helmschwerdt,<br />
but it was closed in 1855 . It is now<br />
understood that this Lodge has been reopened .<br />
Hexagon . A figure <strong>of</strong> six equal sides constitutes<br />
a part <strong>of</strong> the camp in the Scottish<br />
degree <strong>of</strong> Sublime Princes <strong>of</strong> the Royal Secret .
324 HIBBUT<br />
HIGH<br />
Stieglitz, in an essay on the symbols <strong>of</strong> <strong>Freemasonry</strong>,<br />
published in 1825, in the Altenburg<br />
Zeitschrift, says that the hexagon, formed<br />
by six triangles, whose apices converge to a<br />
point, making the following figure,<br />
r<br />
is a symbol <strong>of</strong> the universal creation, the six<br />
points crossing the central point ; thus assimilating<br />
the hexagon to the older symbol <strong>of</strong> the<br />
point within a circle .<br />
Hibbut-Hakkeber. (Beating <strong>of</strong> the sepulcher<br />
.) A Mohammedan belief as to the state<br />
<strong>of</strong> the soul after death. <strong>The</strong> form and mode<br />
<strong>of</strong> judgment is explained in Al Koran . <strong>The</strong><br />
sarcophagus <strong>of</strong> an orthodox Moslem is so constructed<br />
that the deceased can sit upright<br />
when notified by his angel <strong>of</strong> the approach<br />
<strong>of</strong> the examiners, who question him as to<br />
his faith in the unity <strong>of</strong> God and the mission<br />
<strong>of</strong> Mohammed . Satisfactory answers insure<br />
peace ; but if to the contrary, he is beaten on<br />
the temples with iron maces until he roars<br />
with anguish . <strong>The</strong> two angels, Monker and<br />
Nakfl, then press the earth upon the body,<br />
which is gnawed and stung by ninety-nine<br />
seven-headed dragons until the day <strong>of</strong> resurrection<br />
. As the Mohammedan was an imitative<br />
religion, we naturally look for the origin<br />
<strong>of</strong> its customs and beliefs in older faiths ; thus<br />
the Hibbut-Hakkeber is found in the Jewish,<br />
which taught that the angel <strong>of</strong> death would<br />
sit on a new-made grave, the soul would return<br />
to the body, which would stand up, the<br />
angel striking it thrice with a chain, half iron<br />
and half fire ; at the first blow all the limbs<br />
were loosened, at the second the bones were<br />
dispersed, but gathered again by angels, and<br />
the third stroke reduces it to dust . This need<br />
not occur to those who died on the Sabbath<br />
or in the land <strong>of</strong> Israel . (See Gilgul.)<br />
Hieroglyphics. From two Greek words<br />
which signify the engraving <strong>of</strong> sacred things .<br />
Hieroglyphics are properly the expressions <strong>of</strong><br />
ideas by representations <strong>of</strong> visible objects,<br />
and the word is more peculiarly applied to<br />
that species <strong>of</strong> picture-writing which was in<br />
use among the ancient Egyptians, whose<br />
priests by this means concealed from the pr<strong>of</strong>ane<br />
that knowledge which they communicated<br />
only to their initiates . Browne says<br />
(Master Key, p . 87), "<strong>The</strong> wages amongst<br />
Masons have ever corresponded with those<br />
<strong>of</strong> the ancientEgyptians . <strong>The</strong>ir Philosophers,<br />
unwilling to expose their Mysteries to vulgar<br />
Curiosity, couched the Principles <strong>of</strong> their<br />
Learning and Philosophy under Hieroglyphical<br />
Figures and Allegorical Emblems, and expressed<br />
their notions <strong>of</strong> Government by Signs<br />
and Symbols, which they communicated to<br />
the Magi, or wise Men only, who were solemnly<br />
obligated never to reveal them ."<br />
Hierogrammatists . <strong>The</strong> title <strong>of</strong> those<br />
priests in the Egyptian mysteries to whom<br />
were confided the keeping <strong>of</strong> the sacred records<br />
. <strong>The</strong>ir duty was also to instruct the<br />
neophytes in the ritual <strong>of</strong> initiation, and to<br />
secure its accurate observance .<br />
Hieronymites . A hermit order established<br />
in the fourteenth century, formed<br />
from the third Order <strong>of</strong> St . Francis . Followers<br />
<strong>of</strong> Thomas <strong>of</strong> Siena, who established<br />
themselves among the wild districts <strong>of</strong> the<br />
Sierra Morena, and so forming a community,<br />
obtained approval <strong>of</strong> Pope Gregory XI. in<br />
1374.<br />
Hierophant. From the Greek, iepo*dvrgr,<br />
which signifies one who explains the sacred<br />
things . <strong>The</strong> Hierophant was, in the Ancient<br />
Mysteries, what the Master is in a <strong>Masonic</strong><br />
Lodge-he who instructed the neophyte in<br />
the doctrines which it was the object <strong>of</strong> the<br />
mysteries to inculcate .<br />
Hierophant or Mystagog. <strong>The</strong> Chief<br />
Priest <strong>of</strong> the Eleusinians, selected from the<br />
grade <strong>of</strong> Eumolpidens . He was selected for<br />
his imposing personal presence, and his<br />
dignity was sustained by the grandeur <strong>of</strong><br />
his attire, his head encircled with a costly<br />
diadem. He was required to be perfect in<br />
animal structure, without blemish, and in the<br />
vigor <strong>of</strong> life, with a commanding voice . He<br />
was presumed to be surrounded by a halo<br />
<strong>of</strong> holiness. His duty was to maintain and<br />
also expound the laws . He was the introductor<br />
<strong>of</strong> the novices into the Eleusinian<br />
Temple, and passed them from the lesser<br />
into the greater mysteries, where he became<br />
the Demiurg, and impressed the initiate<br />
while instructing him by his manner and<br />
voice . His title <strong>of</strong> Nystagog was awarded<br />
because he alone revealed the secret or<br />
mystery .<br />
Hierophylax. Title <strong>of</strong> the guardian <strong>of</strong><br />
the holy vessels and vestments, as used in<br />
several Rites .<br />
High Degrees . Not long after the introduction<br />
<strong>of</strong> <strong>Freemasonry</strong> on the Continent,<br />
in the beginning <strong>of</strong> the eighteenth century,<br />
three new degrees were invented and named,<br />
Ecossais, Novice, and Knights Templar .<br />
<strong>The</strong>se gave the impulse to the invention <strong>of</strong><br />
many other degrees all above the Master's<br />
Degree. To these the name <strong>of</strong> hautes grades<br />
or high degrees was given . <strong>The</strong>ir number<br />
is very great. Many <strong>of</strong> them now remain<br />
only in the catalogues <strong>of</strong> <strong>Masonic</strong> collectors,<br />
or are known merely by their titles ; while<br />
others still exist, and constitute the body<br />
<strong>of</strong> the different Rites. <strong>The</strong> word is not<br />
properly applicable to the Royal Arch or<br />
degrees <strong>of</strong> the English and American systems,<br />
which are intimately connected with the<br />
Master's Degree, but is confined to the<br />
additions made to Ancient Craft Masonry<br />
by continental ritualists. <strong>The</strong>se degrees<br />
have, from time to time, met with great<br />
opposition as innovations on Ancient Masonry,<br />
and some <strong>of</strong> the <strong>Grand</strong> Lodges have
HIGHEST<br />
HIGH 325<br />
not only rejected them, but forbidden their<br />
cultivation by those who are under their<br />
obedience. But, on the other hand, they<br />
have been strenuously supported by many<br />
who have believed the Ancient Craft degrees<br />
do not afford a sufficient field for the expansion<br />
<strong>of</strong> <strong>Masonic</strong> thought . A writer in<br />
the London Freemasons' Magazine (1858,<br />
i ., 1167) has expressed the true theory on<br />
this subject in the following language :<br />
"It is the necessary consequence <strong>of</strong> an<br />
exclusive addiction to Craft Masonry that<br />
the intellectual and artistic development<br />
<strong>of</strong> the minds <strong>of</strong> the members must suffer,<br />
the ritual sink to formalism, and the administration<br />
fall into the hands <strong>of</strong> the lower<br />
members <strong>of</strong> the Order, by a diminution in<br />
the initiations <strong>of</strong> men <strong>of</strong> high intellectual<br />
calibre, and by the inactivity, or practical<br />
secession, <strong>of</strong> those within the Order . <strong>The</strong><br />
suppression <strong>of</strong> the higher degrees, that is,<br />
<strong>of</strong> the higher Masonry, may be agreeable to<br />
those who are content to possess the administrative<br />
functions <strong>of</strong> the Order without genuine<br />
qualifications for their exercise, but it<br />
is a policy most fatal to the true progress<br />
<strong>of</strong> the Order . When Masonry has so fallen,<br />
to restore the higher degrees to their full<br />
activity is the measure essential for restoring<br />
the efficacy <strong>of</strong> Masonry within and<br />
without. Thus, in the last century, when<br />
Craft Masonry had spread rapidly over the<br />
whole <strong>of</strong> Europe, a reaction set in, till the<br />
heads <strong>of</strong> the Order brought the high degrees<br />
into vigor, and they continued to exercise<br />
the most powerful influence ."<br />
Highest <strong>of</strong> Hills. In the Old York<br />
Lectures was the following passage : "Before<br />
we had the convenience <strong>of</strong> such wellformed<br />
Lodges, the Brethren used to meet<br />
on the highest <strong>of</strong> hills and in the lowest <strong>of</strong><br />
valleys . And if they were asked why they<br />
met so high, so low, and so very secret,<br />
they replied-the better to see and observe<br />
all that might ascend or descend ; and in<br />
case a cowan should appear, the Tiler might<br />
give timely notice to the Worshipful Master,<br />
by which means the Lodge might be<br />
closed, the jewels put by, thereby preventing<br />
any unlawful intrusion ." Commenting<br />
on this, Dr . Oliver (Landm ., i., 319) says :<br />
" Amongst other observances which were<br />
common to both the true and spurious<br />
<strong>Freemasonry</strong>, we find the practice <strong>of</strong> performing<br />
commemorative rites on the highest<br />
<strong>of</strong> hills and in the lowest <strong>of</strong> valleys . This<br />
practice was in high esteem amongst all the<br />
inhabitants <strong>of</strong> the ancient world, from a<br />
fixed persuasion that the summit <strong>of</strong> mountains<br />
made a nearer approach to the celestial<br />
deities, and the valley or holy cavern<br />
to the infernal and submarine gods than<br />
the level country ; and that, therefore, the<br />
prayers <strong>of</strong> mortals were more likely to be<br />
heard in such situations." Hutchinson also<br />
says : "<strong>The</strong> highest hills and the lowest<br />
valleys were from the earliest times esteemed<br />
sacred, and it was supposed that the Spirit<br />
<strong>of</strong> God was peculiarly diffusive in those<br />
places." <strong>The</strong> sentiment was expressed in<br />
the language <strong>of</strong> the earliest lectures <strong>of</strong> the<br />
eighteenth century, and is still retained,<br />
without change <strong>of</strong> words, in the lectures<br />
<strong>of</strong> the present day . But introduced, at<br />
first, undoubtedly with special reference<br />
to the ancient worship on "high places,"<br />
and the celebration <strong>of</strong> the mysteries in the<br />
caverns <strong>of</strong> initiation, it is now retained<br />
for the purpose <strong>of</strong> giving warning and instruction<br />
as to the necessity <strong>of</strong> security and<br />
secrecy in the performance <strong>of</strong> our mystical<br />
rites, and this is the reason assigned in<br />
the modern lectures . And, indeed, the<br />
notion <strong>of</strong> thus expressing the necessity <strong>of</strong><br />
secrecy seems to have been early adopted,<br />
while that <strong>of</strong> the sacredness <strong>of</strong> these places<br />
was beginning to be lost sight <strong>of</strong> ; for in a<br />
lecture <strong>of</strong> the middle <strong>of</strong> the last century,<br />
or perhaps earlier, it was said that "the<br />
Lodge stands upon holy ground, or the<br />
highest hill or lowest vale, or in the Vale<br />
<strong>of</strong> Jehosophat, or any other secret place ."<br />
<strong>The</strong> sacredness <strong>of</strong> the spot is, it is true,<br />
here adverted to, but there is an emphasis<br />
given to its secrecy .<br />
This custom <strong>of</strong> meeting on the "highest<br />
hills and in the lowest valleys" seems to have<br />
prevailed at Aberdeen, Scotland, for they<br />
say : "We ordain that no Lodge beholden<br />
within a dwelling-house where there is people<br />
living in it, but in the open fields, except<br />
it be ill weather, and then let a house be<br />
chosen that no person shall heir or sie us ."<br />
Also, "We ordain lykewayes that all entering<br />
prentieses be entered in our ancient outfield<br />
Lodge in the mearnes in the Parish <strong>of</strong><br />
Negg, at the Stonnies at the poynt <strong>of</strong> the<br />
Ness." [E . E . C .]<br />
High Grades. Sometimes used for High<br />
Degrees, which see .<br />
High Priest . <strong>The</strong> presiding <strong>of</strong>ficer <strong>of</strong><br />
a Chapter <strong>of</strong> Royal Arch Masons according<br />
to the American system . His title is "Most<br />
Excellent," and he represents Joshua, or<br />
Jeshua, who was the son <strong>of</strong> Josedech, and<br />
the High Priest <strong>of</strong> the Jews when they returned<br />
from the Babylonian exile. He is<br />
seated in the east, and clothed in the apparel<br />
<strong>of</strong> the ancient High Priest <strong>of</strong> the Jews. He<br />
wears a robe <strong>of</strong> blue, purple, scarlet, and<br />
white linen, and is decorated with a breastplate<br />
and miter . On the front <strong>of</strong> the miter<br />
is inscribed the words, "HOLINESS TO THE<br />
LORD ." His jewel is a miter .<br />
High Priesthood, Order <strong>of</strong>. This order<br />
is an honorarium, to be bestowed upon<br />
the High Priest <strong>of</strong> a Royal Arch Chapter<br />
in the United States, and consequently no<br />
one is legally entitled to receive it until he<br />
has been duly elected to preside as High<br />
Priest in a regular Chapter <strong>of</strong> Royal Arch<br />
Masons. It should not be conferred when a<br />
less number than three duly qualified High<br />
Priests are present . Whenever the ceremony<br />
is performed in ample form, the assistance<br />
<strong>of</strong> at least nine High Priests, who<br />
have received it, is requisite . <strong>The</strong> General<br />
<strong>Grand</strong> Chapter <strong>of</strong> the United States has
326 HIGH<br />
HIGH<br />
decided that although it is highly expedient<br />
that every High Priest should receive<br />
the order, yet its possession is not essentially<br />
necessary as a qualification for the discharge<br />
<strong>of</strong> his <strong>of</strong>ficial duties .<br />
REVERSE.<br />
OBVERSE .<br />
<strong>The</strong> jewel <strong>of</strong> the degree consists <strong>of</strong> a plate<br />
<strong>of</strong> gold in the form <strong>of</strong> a triple triangle, a<br />
breastplate being placed over the point <strong>of</strong><br />
union . In front, the face <strong>of</strong> each triangle<br />
is inscribed with the Tetragrammaton,<br />
rflrr ; on the other side, the upper triangle<br />
has the following mystical notation,<br />
o ~ 0 ; the two lower triangles have<br />
the Hebrew letters t and 7 inserted upon<br />
them . Each side <strong>of</strong> each triangle should<br />
be one inch in length, and may be ornamented<br />
at the fancy <strong>of</strong> the wearer. <strong>The</strong><br />
breastplate may be plainly engraved or set<br />
with stones . It was adopted in 1856, on the<br />
suggestion <strong>of</strong> the author <strong>of</strong> this work, at a<br />
very general but informal meeting <strong>of</strong> <strong>Grand</strong><br />
and Past <strong>Grand</strong> High Priests during the<br />
session <strong>of</strong> the General <strong>Grand</strong> Chapter held<br />
at Hartford, Conn . It is now in general use .<br />
It is impossible, from the want <strong>of</strong> authentic<br />
documents, to throw much light<br />
upon the historical origin <strong>of</strong> this degree .<br />
No allusion to it can be found in any ritual<br />
works out <strong>of</strong> America, nor even here anterior<br />
to about the end <strong>of</strong> the last and beginning<br />
<strong>of</strong> this century . Webb is the first<br />
who mentions it, and gives it a place in the<br />
series <strong>of</strong> capitular degrees . <strong>The</strong> question<br />
has, however, been exhaustively examined<br />
by Bro . William Hacker, Past <strong>Grand</strong><br />
High Priest <strong>of</strong> Indiana, who has paid much<br />
attention to the subject <strong>of</strong> American <strong>Masonic</strong><br />
archeology . In a letter to the author in August,<br />
1873, he sought to investigate the<br />
origin <strong>of</strong> this Order, and I gladly avail myself<br />
<strong>of</strong> the result <strong>of</strong> his inquiries .<br />
Thomas Smith Webb," Says Bro.<br />
Hacker, "in the first edition <strong>of</strong> his Monitor,<br />
published in 1797, makes no mention <strong>of</strong> it .<br />
But in the second edition, published in<br />
1802, he gives a monitorial ritual for the<br />
Order ; or, as he terms it, Observations on<br />
the Order <strong>of</strong> , High Priests .<br />
"Now, I infer, as we find no mention<br />
<strong>of</strong> the Order in the edition <strong>of</strong> 1797, and a<br />
monitorial ritual appearing in the edition<br />
<strong>of</strong> 1802, that at some time between those<br />
dates we must look for the true origin <strong>of</strong><br />
the Order .<br />
"Turning then to the proceedings <strong>of</strong> the<br />
General <strong>Grand</strong> Chapter <strong>of</strong> the United States,<br />
we find that at the Communication held in<br />
the city <strong>of</strong> Providence in the State <strong>of</strong> Rhode<br />
Island, on the 9th clay <strong>of</strong> January, 1799,<br />
Benjamin Hurd, Jr ., Thomas S . Webb,<br />
and James Harrison were appointed ` a committee<br />
to revise the Constitution, and report<br />
such alterations and amendments thereto<br />
as they shall find necessary to be made .'<br />
" <strong>The</strong> next day, January 10, 1799, Webb<br />
as chairman <strong>of</strong> the committee, submitted<br />
their report which was adopted as reported .<br />
In Article N . <strong>of</strong> that Constitution, we find<br />
the forms for constituting new Chapters<br />
and installing High Priests fully laid down<br />
and provided for . In those forms, after<br />
certain ceremonies had been gone through<br />
with, `All the Companions, except High<br />
Priests and Past High Priests, are requested<br />
to withdraw, while the new High Priest is<br />
solemnly bound to the performance <strong>of</strong> his<br />
duties ; and after the performance <strong>of</strong> other<br />
necessary ceremonies, not proper to be<br />
written, they are permitted to return .'<br />
"Now, right here the question naturally<br />
arises, What were those `other necessary<br />
ceremonies not proper to be written'? A<br />
few lines farther on we find this language<br />
laid down : `In consequence <strong>of</strong> your cheerful<br />
acquiescence with the charges and regulations<br />
just recited, I now declare you duly<br />
installed and anointed High Priest <strong>of</strong> this<br />
new Chapter.' Now do not the words<br />
`and anointed,' as here used, fully answer<br />
the question as to what those `other necessary<br />
ceremonies' were? It seems so to me .<br />
"Upon this theory, then, we have Thomas<br />
Smith Webb and his associates on the committee,<br />
Benjamin Hurd, Jr., and James<br />
Harrison, as the authors <strong>of</strong> the Order . It<br />
was adopted by the General <strong>Grand</strong> Chapter<br />
on the 10th day <strong>of</strong> January, 1799, when it<br />
became a part <strong>of</strong> the constitutional requirements<br />
<strong>of</strong> Royal Arch Masonry so far<br />
at least as the authority <strong>of</strong> 'Genera the l<br />
<strong>Grand</strong> chapter extended .<br />
"Following this matter out, we find that<br />
this provision <strong>of</strong> the Constitution was retained<br />
until the Triennial Communication<br />
held in the city <strong>of</strong> Lexington, Kentucky,<br />
on the 19th day <strong>of</strong> September, 1853 when,<br />
on motion <strong>of</strong> Companion Gould, the section<br />
was repealed ; thus leaving the Order<br />
<strong>of</strong> High Priesthood the exclusive property<br />
<strong>of</strong> those who were in possession <strong>of</strong> it .<br />
"Where these Excellent Companions got
HIGH<br />
HIGH 327<br />
the original thought or germ out <strong>of</strong> which<br />
the Order was formed will have, perhaps, to<br />
be left to conjecture ; yet even here I think<br />
we may find some data upon which to found<br />
a conclusion .<br />
"In setting about the formation <strong>of</strong> an<br />
order suitable for the <strong>of</strong>fice <strong>of</strong> High Priest,<br />
what could be more natural or appropriate<br />
than to take the scriptural history <strong>of</strong> the<br />
meeting <strong>of</strong> Abraham with Melchizedek,<br />
Priest <strong>of</strong> the Most High God ; the circumstances<br />
which brought that meeting about ;<br />
the bringing forth the bread and wine ; the<br />
blessing, etc . ; and the anointing <strong>of</strong> Aaron<br />
and his sons to the Priesthood under the<br />
Mosaic dispensations . It does seem to me<br />
that these would be the most natural sources<br />
for any one to go to for facts and circumstances<br />
to work into an order <strong>of</strong> this kind .<br />
"We can illustrate this point farther by<br />
reference to a note found in an old ritual<br />
<strong>of</strong> the `Mediterranean Pass,' as then-and<br />
perhaps it may be so now-conferred under<br />
the <strong>Grand</strong> Priory <strong>of</strong> England and Wales, preparatory<br />
to the Order <strong>of</strong> Malta . That note<br />
read as follows :<br />
" `In some Priories the candidate partakes<br />
<strong>of</strong> bread from the point <strong>of</strong> a sword, and<br />
wine from a chalice placed upon the blade,<br />
banded to him by the Prelate .'<br />
"Again, in an old manuscript <strong>of</strong> the ritual<br />
<strong>of</strong> the Royal <strong>Grand</strong> Conclave <strong>of</strong> Scotland,<br />
now also lying before me, I find similar<br />
language used in the ritual <strong>of</strong> the Templars'<br />
Order . How well the thoughts contained<br />
in these extracts have been worked into the<br />
Order <strong>of</strong> High Priest, every well-informed<br />
High Priest must very well understand .<br />
"But the question now comes up : were<br />
Webb and his associates in possession <strong>of</strong><br />
these rituals at the time they originated the<br />
Order <strong>of</strong> High Priesthood? I think they<br />
were, and for these reasons : In these rituals<br />
to which I have referred I find these exressions<br />
used : `That I will not shed the<br />
Mood <strong>of</strong> a K . T . unlawfully ;' `the skull to<br />
be laid open, and all the brains to be exposed<br />
to the scorching rays <strong>of</strong> the sun ;' with several<br />
other familiar expressions, which every<br />
Royal Arch Mason will readily recognize<br />
as appropriately wrought into Webb's Royal<br />
Arch Degree.<br />
"From the foregoing facts, as well as<br />
others not stated, I infer that Thomas<br />
Smith Webb with his co-advisers, Benjamin<br />
Hurd, Yr ., and James Harrison, were<br />
the true authors <strong>of</strong> the Order ; that it dates<br />
from the 10th day <strong>of</strong> January, 1799, at<br />
which time it was adopted by the General<br />
<strong>Grand</strong> Chapter, and became a part <strong>of</strong> the<br />
constitutional regulations and requirements<br />
<strong>of</strong> Royal Arch Masonry so far as the authority<br />
<strong>of</strong> the General <strong>Grand</strong> Chapter extended,<br />
and that it continued as such until<br />
the 19th day <strong>of</strong> September, 1853, when it<br />
was repealed, as before stated .<br />
"A thought or two further, and I will<br />
have done . Webb, in arranging the Order,<br />
evidently intended that it should be con-<br />
ferred as a part <strong>of</strong> the installation ceremonies<br />
<strong>of</strong> a High Priest ; and whether he ever conferred<br />
it at any other time or in any other<br />
manner I have been unable to learn, as I<br />
have never met with any one who claimed<br />
to have received the Order from him . At<br />
what time and by whom it was first conferred<br />
as a separate ceremonial is equally unknown<br />
to me. All I have yet been able to find<br />
upon this point is in Cross's Chart, where,<br />
in the edition <strong>of</strong> 1826, and it may also be<br />
in the earlier editions, I find it arranged as<br />
a separate ceremonial, and disconnected with<br />
the ceremonies <strong>of</strong> installation .<br />
"<strong>The</strong> earliest authentic record <strong>of</strong> the organization<br />
<strong>of</strong> a Council <strong>of</strong> High Priests I<br />
have yet found is in the proceedings <strong>of</strong> the<br />
<strong>Grand</strong> Chapter <strong>of</strong> Ohio in 1828, where it<br />
appears that a Council was duly formed,<br />
rules adopted for its government, and a full<br />
list <strong>of</strong> <strong>of</strong>ficers elected, with Companion<br />
John Snow as President .<br />
"It is more than probable that the Order<br />
has always been conferred, west <strong>of</strong> the<br />
mountains, as a separate ceremonial, and<br />
never as a part <strong>of</strong> the installation ceremonies .<br />
It is well known that John Snow, who no<br />
doubt brought it with him when he came to<br />
the West, always so conferred it, and not<br />
then until the applicant had been regularly<br />
elected and installed as High Priest <strong>of</strong> his<br />
Chapter. I have also met with those who<br />
claimed to have received it from the celebrated<br />
Lorenzo Dow, <strong>of</strong> whom it is further<br />
alleged that he always required an election<br />
and installation as a prerequisite to the Order .<br />
With these facts before us, and I have no<br />
doubt <strong>of</strong> the truth <strong>of</strong> every word <strong>of</strong> them,<br />
I would ask <strong>of</strong> those who have attempted<br />
to heap such obloquy and derision upon the<br />
Order, as Dr. Mitchell and others who have<br />
followed him, to point us to any other single<br />
order or degree <strong>of</strong> Masonry that can be traced<br />
so successfully to the source from whence it<br />
came ; that has in it more <strong>of</strong> the elements<br />
<strong>of</strong> sublimity and impressiveness, and that is<br />
more scripturally and <strong>Masonic</strong>ally appropriate<br />
for that for which it was intended, than has<br />
this much-maligned Order <strong>of</strong> High Priesthood<br />
; remembering also that it was established<br />
upon the constitutional authority <strong>of</strong><br />
the General <strong>Grand</strong> Chapter <strong>of</strong> the United<br />
States, which is, and ever has been, the<br />
highest authority in Royal Arch Masonry<br />
in the United States . And again, among<br />
the names <strong>of</strong> those zealous companions who<br />
participated in its adoption stands that<br />
<strong>of</strong> the Honorable De Witt Clinton, for<br />
so many years the zealous and efficient<br />
General <strong>Grand</strong> High Priest . <strong>The</strong>n I say,<br />
when we take all these facts together, as<br />
they stand recorded before us, I think the<br />
question as to the origin and authenticity<br />
may be considered as fully settled ."<br />
High Priest <strong>of</strong> the Jews . <strong>The</strong> important<br />
<strong>of</strong>fice <strong>of</strong> the High Priesthood was<br />
instituted by Moses after the completion <strong>of</strong><br />
the directions for erecting the tabernacle,<br />
and was restricted to Aaron and his de-
328 HIGH<br />
HINDUSTAN<br />
scendants, and was so confined until the<br />
time <strong>of</strong> the Asmonean dynasty, when it<br />
passed into the family <strong>of</strong> Judas Maccabmus .<br />
<strong>The</strong> High Priest was at the head not only<br />
<strong>of</strong> ecclesiastical but <strong>of</strong> civil affairs, presiding<br />
in the Sanhedrim and judging the people .<br />
He superintended the Temple, directing the<br />
mode <strong>of</strong> worship, and preserving the building<br />
from pr<strong>of</strong>anation . He was inducted into<br />
his <strong>of</strong>fice by anointment and sacrifices, and<br />
was invested with a peculiar dress . This<br />
dress, as the Rabbis describe it, consisted<br />
<strong>of</strong> eight parts, namely, the breastplate, the<br />
ephod, with its curious girdle, the robe<br />
<strong>of</strong> the ephod, the miter, the broidered coat,<br />
and the girdle . <strong>The</strong> materials <strong>of</strong> which<br />
these were composed were gold, blue, red,<br />
purple, and fine white linen . As these garments<br />
are to a certain extent represented<br />
in the vestment <strong>of</strong> a High Priest <strong>of</strong> a Royal<br />
Arch Chapter, a brief description <strong>of</strong> them<br />
may be expedient :<br />
<strong>The</strong> High Priest was first clothed in a<br />
pair <strong>of</strong> linen drawers . Over this was a coat<br />
or shirt <strong>of</strong> fine linen reaching to his feet,<br />
and with sleeves extending to his wrists .<br />
Over this again was a robe <strong>of</strong> blue, called<br />
the coat <strong>of</strong> ephod . It was without sleeves,<br />
but consisted <strong>of</strong> two pieces, one before and<br />
another behind, having a large opening in<br />
the top for the passage <strong>of</strong> the head, and another<br />
on each side to admit the arms . It<br />
extended only to the middle <strong>of</strong> the legs,<br />
and its skirt was adorned with little golden<br />
bells and pomegranates . Above all these<br />
vestments was placed the ephod, which has<br />
already been described as a short garment<br />
coming down only to the breast before, but<br />
somewhat longer behind, without sleeves,<br />
and artificially wrought with gold, and blue,<br />
and purple, and scarlet, in embroidery <strong>of</strong><br />
various figures . It was looped on the shoulders<br />
with two onyx stones, on each <strong>of</strong><br />
which was inscribed the names <strong>of</strong> six <strong>of</strong> the<br />
tribes. On the front <strong>of</strong> the ephod he wore<br />
the breastplate ; at solemn ministrations a<br />
miter <strong>of</strong> fine linen <strong>of</strong> a blue color. This was<br />
wrapped in several folds, and worn about<br />
his head in the manner <strong>of</strong> a Turkish turban,<br />
except that it was without a crown, being<br />
open on top, and sitting on his head like a<br />
garland . In front <strong>of</strong> it there hung down<br />
upon his forehead a square plate <strong>of</strong> gold,<br />
called the plate <strong>of</strong> the golden crown, upon<br />
which were inscribed the words HOLINESS<br />
TO THE LORD, which were engraved in the<br />
ancient Hebrew or Samaritan characters.<br />
<strong>The</strong> vestments <strong>of</strong> a High Priest <strong>of</strong> a Royal<br />
Arch Chapter are intended to representthough<br />
the representation is imperfectthe<br />
gorgeous apparel <strong>of</strong> the Jewish Pontiff .<br />
<strong>The</strong>y are a miter, breastplate, and a robe <strong>of</strong><br />
four colors . To these the <strong>Masonic</strong> ritualists<br />
have ascribed a symbolic signification .<br />
<strong>The</strong> miter teaches the High Priest the<br />
dignity <strong>of</strong> his <strong>of</strong>fice ; the breastplate, his<br />
responsibility to the laws and ordinances<br />
<strong>of</strong> the Institution and that the honor and<br />
interest <strong>of</strong> the C=hapter should be always<br />
near his heart ; and the robe, the different<br />
graces and virtues which are symbolized<br />
by the various colors <strong>of</strong> which it is composed .<br />
High Twelve . <strong>The</strong> hour <strong>of</strong> noon or<br />
twelve o'clock in the day, when the sun is<br />
high in the heavens, in contradistinction<br />
to low twelve, or midnight, when the sun is<br />
low down beneath the earth . <strong>The</strong> expression<br />
is always used, in <strong>Masonic</strong> language, to<br />
indicate the hour <strong>of</strong> noon, at which time,<br />
as the tradition tells us, the Craft in the<br />
Temple were called from labor to refreshment.<br />
<strong>The</strong> phrase was used in the earliest<br />
rituals <strong>of</strong> the last century . <strong>The</strong> answer in<br />
the old catechisms to the question, "What's<br />
a clock?" was always, "High Twelve ."<br />
Hindustan, Mysteries <strong>of</strong> . Of all the<br />
ethnic religions, that <strong>of</strong> Hindustan is admitted<br />
to be the oldest, for its Vedas or sacred books<br />
claim an antiquity <strong>of</strong> nearly forty centuries .<br />
However Brahmanism may have been corrupted<br />
in more modern times, in its earliest<br />
state it consisted <strong>of</strong> a series <strong>of</strong> doctrines which<br />
embraced a belief in a Supreme Being and in<br />
the immortality <strong>of</strong> the soul . All primitive<br />
religions were more or less mystical, and that<br />
<strong>of</strong> India formed no exception to the - rule.<br />
Oliver, . in his History <strong>of</strong> Initiation, has given<br />
a very succinct account <strong>of</strong> the Brahmanical<br />
mysteries, collected from the most authentic<br />
sources, such as Maurice, Colebrook,<br />
Jones, and Faber . His description refers<br />
almost exclusively to the reception and<br />
advancement <strong>of</strong> a Brahman in his sacred<br />
pr<strong>of</strong>ession ; for the initiations <strong>of</strong> India, like<br />
those <strong>of</strong> Egypt, were confined to the priesthood<br />
. All Brahmans, it is true, do not<br />
necessarily belong to the sacerdotal order,<br />
but every Brahman who has been initiated,<br />
and thus been made acquainted with the<br />
formulas <strong>of</strong> worship, may at any time become<br />
an <strong>of</strong>ficiating priest . <strong>The</strong> ceremonies<br />
<strong>of</strong> initiation, as they have been described<br />
by Oliver, were celebrated in spacious caverns,<br />
the principal <strong>of</strong> which were Elephanta<br />
and Salsette, both situated near Bombay .<br />
<strong>The</strong> mysteries were divided into four degrees,<br />
and the candidate was permitted to perform<br />
the probation <strong>of</strong> the first at the early age<br />
<strong>of</strong> eight years . It consisted simply in the<br />
investiture with the linen garment and Zennar<br />
or sacred cord ; <strong>of</strong> sacrifices accompanied by<br />
ablutions ; and <strong>of</strong> an explanatory lecture.<br />
<strong>The</strong> aspirant was now delivered into the care<br />
<strong>of</strong> a Brahman, who thenceforth became his<br />
spiritual guide, and prepared him by repeated<br />
instructions and a life <strong>of</strong> austerity<br />
for admission into the second degree . To<br />
this, if found qualified, he was admitted at<br />
the requisite age . <strong>The</strong> probationary ceremonies<br />
<strong>of</strong> this degree consisted in an incessant<br />
occupation in prayers, fastings, ablutions,<br />
and the study <strong>of</strong> astronomy . Having<br />
undergone these austerities for a sufficient<br />
period, he was led at night to the gloomy<br />
caverns <strong>of</strong> initiation, which had been duly<br />
prepared for his reception .<br />
<strong>The</strong> interior <strong>of</strong> this cavern was brilliantly<br />
illuminated, and there sat the three chief
19INDUSTAN<br />
HIRAM 329<br />
hierophants, in the east, west, and south,<br />
representing the gods Brahma, Vishnu, and<br />
Siva, surrounded by the attendant mystagogues,<br />
dressed in appropriate vestments .<br />
After an invocation to the sun, the aspirant<br />
was called upon to promise that he<br />
would be obedient to his superiors, keep<br />
his body pure, and preserve inviolable<br />
secrecy on the subject <strong>of</strong> the mysteries . He<br />
was then sprinkled with water, an invocation<br />
<strong>of</strong> the Deity was whispered in his ear ;<br />
he was divested <strong>of</strong> his shoes, and made to<br />
circumambulate the cavern three times, in<br />
imitation <strong>of</strong> the course <strong>of</strong> the sun, whose<br />
rising was personated by the hierophant<br />
representing Brahma, stationed in the east,<br />
whose meridian height by the representative<br />
<strong>of</strong> Siva in the south, and whose setting by<br />
the representative <strong>of</strong> Vishnu in the west . He<br />
was then conducted through seven ranges<br />
<strong>of</strong> dark and gloomy caverns, during which<br />
period the wailing <strong>of</strong> Mahadeva for the loss<br />
<strong>of</strong> Siva was represented by dismal howlings .<br />
<strong>The</strong> usual paraphernalia <strong>of</strong> flashes <strong>of</strong> light, <strong>of</strong><br />
dismal sounds and horrid phantoms, was<br />
practised to intimidate or confuse the aspirant<br />
. After the performance <strong>of</strong> a variety<br />
<strong>of</strong> other ceremonies, many <strong>of</strong> which we can<br />
only conjecture, the candidate reached the<br />
extremity <strong>of</strong> the seven caverns ; he was now<br />
prepared for enlightenment by requisite instruction<br />
and the administration <strong>of</strong> a solemn<br />
oath .<br />
This part <strong>of</strong> the ceremonies being concluded,<br />
the sacred conch was blown, the<br />
folding-doors were suddenly thrown open,<br />
and the aspirant was admitted into a spacious<br />
apartment filled with dazzling light,<br />
ornamented with statues and emblematical<br />
figures, richly decorated with gems, and<br />
scented with the most fragrant perfumes .<br />
This was a representation <strong>of</strong> Paradise .<br />
<strong>The</strong> candidate was now supposed to be<br />
regenerated, and he was invested by the<br />
chief Brahman with the white robe and<br />
tiara ; a cross was marked upon his forehead,<br />
and a tau upon his breast, and he<br />
was instructed in the signs, tokens, and<br />
lectures <strong>of</strong> the Order . He was presented<br />
with the sacred belt, the magical black<br />
stone, the talismanic jewel to be worn upon<br />
his breast, and the serpent stone, which, as<br />
its name imported, was an antidote against<br />
the bite <strong>of</strong> serpents . And, lastly, he was<br />
entrusted with the sacred name, known<br />
only to the initiated . This ineffable name<br />
was AUM, which, in its triliteral form, was<br />
significant <strong>of</strong> the creative, preservative, and<br />
destroying power, that is, <strong>of</strong> Brahma, Vishnu,<br />
and Siva . It could not be pronounced, but<br />
was to be the subject <strong>of</strong> incessant silent contemplation<br />
. <strong>The</strong> symbols and the aporrheta,<br />
or secret things <strong>of</strong> the mysteries, were now<br />
explained .<br />
Here ended the Second Degree . <strong>The</strong><br />
Third took place when the candidate had<br />
grown old, and his children had all been<br />
provided for . This consisted in a total<br />
exclusion in the forest, where, as an anchorite,<br />
he occupied himself in ablutions, prayers,<br />
and sacrifices.<br />
In the Fourth Degree he underwent still<br />
greater austerities, the object <strong>of</strong> which was to<br />
impart to the happy sage who observed them<br />
a portion <strong>of</strong> the Divine nature, and to secure<br />
him a residence among the immortal gods .<br />
<strong>The</strong> object <strong>of</strong> the Indian mysteries appears,<br />
says Oliver, to have been to teach the unity <strong>of</strong><br />
God and the necessity <strong>of</strong> virtue . <strong>The</strong> happiness<br />
<strong>of</strong> our first parents, the subsequent depravity<br />
<strong>of</strong> the human race, and the universal<br />
deluge were described in a manner which<br />
showed that their knowledge must have been<br />
derived from an authentic source .<br />
Hinnom . A deep valley south <strong>of</strong> Mt .<br />
Moriah, known as Gehenna ; in which carrion<br />
was cast as food for vultures . <strong>The</strong> holy valley<br />
<strong>of</strong> judgment, Jehoshaphat, has been improperly<br />
substituted for Hinnom .<br />
Hiram. <strong>The</strong> gavel, when wielded by the<br />
Master <strong>of</strong> the Lodge, is sometimes called the<br />
Hiram, because as the workmen at the Temple<br />
were controlled and directed by Hiram,<br />
the chief builder, so the Master preserves<br />
order in the Lodge by the proper use <strong>of</strong> the<br />
gavel.<br />
Hiram or Huram. In Hebrew, t or<br />
=Vi, meaning noble-born. <strong>The</strong> more correct<br />
pronunciation, according to the true value <strong>of</strong><br />
the Hebrew letters, is Khuram or Khurum;<br />
but universal <strong>Masonic</strong> usage renders it now<br />
impossible, or, at least, inexpedient, to make<br />
the change . <strong>The</strong> name <strong>of</strong> the King <strong>of</strong> Tyre is<br />
spelled Hiram everywhere in Scripture except<br />
in 1 Chronicles xiv . 1, where it occurs as<br />
Huram. In 1 Chron . xiv . 1, the original<br />
Hebrew text has Hiram, but the Masorites<br />
in the margin direct it to be read Huram . In<br />
our authorized version, the name is spelled<br />
Hiram, which is also the form used in the Vulgate<br />
and in the Targums ; the Septuagint has<br />
Xezpdµ, or Cheiram .<br />
Hiram Abif . <strong>The</strong>re is no character in the<br />
annals <strong>of</strong> <strong>Freemasonry</strong> whose life is so dependent<br />
on tradition as the celebrated architect<br />
<strong>of</strong> King Solomon's Temple . Pr<strong>of</strong>ane history<br />
is entirely silent in respect to his career,<br />
and the sacred records supply us with only<br />
very unimportant items . To fill up the space<br />
between his life and his death, we are necessarily<br />
compelled to resort to those oral legends<br />
which have been handed down from the ancient<br />
Masons to their successors . Yet, looking<br />
to their character, I should be unwilling to<br />
vouch for the authenticit <strong>of</strong> all ; most <strong>of</strong><br />
them were probably at first symbolical in<br />
their character ; the symbol in the lapse <strong>of</strong><br />
time having been converted into a myth, and<br />
the myth, by constant repetition, having assumed<br />
the formal appearance <strong>of</strong> a truthful<br />
narrative . Such has been the case in the history<br />
<strong>of</strong> all nations . But whatever may have<br />
been their true character, to the Mason, at<br />
least, they are interesting, and cannot be altogether<br />
void <strong>of</strong> instruction .<br />
When King Solomon was about to build a<br />
temple to Jehovah, the difficulty <strong>of</strong> obtaining<br />
skilful workmen to superintend and to exe-
330 HIRAM<br />
HIRAM<br />
cute the architectural part <strong>of</strong> the undertaking<br />
was such ; that he found it necessary to request<br />
<strong>of</strong> his friend and ally, Hiram, King <strong>of</strong><br />
Tyre, the use <strong>of</strong> some <strong>of</strong> his most able builders<br />
; for the Tyrians and Sidonians were celebrated<br />
artists, and at that time were admitted<br />
to be the best mechanics in the world .<br />
Hiram willingly complied with his request,<br />
and despatched to his assistance an abundance<br />
<strong>of</strong> men and materials, to be employed in<br />
the construction <strong>of</strong> the Temple, and among<br />
the former, a distinguished artist, to whom<br />
was given the superintendence <strong>of</strong> all the workmen,<br />
both Jews and Tyrians, and who was in<br />
possession <strong>of</strong> all the skill and learning that<br />
were required to carry out, in the most efficient<br />
manner, all the plans and designs <strong>of</strong><br />
the King <strong>of</strong> Israel .<br />
Of this artist whom Freemasons recognize<br />
sometimes as Iiiram the Builder, sometimes<br />
as the Widow's Son, but more commonly as<br />
Hiram Abif, the earliest account is found in<br />
the 1st Book <strong>of</strong> Kings (vii . 13, 14), where the<br />
passage reads as follows :<br />
"And King Solomon sent and fetched<br />
Hiram out <strong>of</strong> Tyre. He was a widow's son<br />
<strong>of</strong> the tribe <strong>of</strong> Naphtali, and his father was a<br />
man <strong>of</strong> Tyre, a worker in brass, and he was<br />
filled with wisdom and understanding, and<br />
cunning to work all works in brass . And he<br />
came to King Solomon and wrought all his<br />
work ."<br />
He is next mentioned in the 2d Book <strong>of</strong><br />
Chronicles (ch . ii . 13, 14), in the following<br />
letter from Hiram <strong>of</strong> Tyre to King Solomon .<br />
" And now I have sent a cunning man,<br />
endued with understanding, <strong>of</strong> Huram my<br />
father's. <strong>The</strong> son <strong>of</strong> a woman <strong>of</strong> the daughters<br />
<strong>of</strong> Dan, and his father was a man <strong>of</strong> Tyre,<br />
skilful to work in gold and in silver, in brass,<br />
in iron, in stone and in timber, in purple, in<br />
blue and in fine linen and in crimson ; also to<br />
grave any manner <strong>of</strong> graving, and to find out<br />
every device which shall be put to him, with<br />
thy cunning men, and with the cunning men<br />
o<br />
f my lord David, thy'father ."<br />
In reading these two descriptions, everyone<br />
will be at once struck with an apparent contradiction<br />
in them in relation to the parentage<br />
<strong>of</strong> their subject . <strong>The</strong>re is no doubt-for in<br />
this both passages agree that his father was a<br />
man <strong>of</strong> Tyre ; but the discrepancy is in reference<br />
to the birthplace <strong>of</strong> his mother, who in<br />
one passage is said to have been "<strong>of</strong> the tribe<br />
<strong>of</strong> Naphtali," and in the other, "<strong>of</strong> the daughters<br />
<strong>of</strong> Dan." Commentators have, however,<br />
met with no difficulty in reconciling the contradiction,<br />
and the suggestion <strong>of</strong> Bishop Patrick<br />
is now generally adopted on this subject .<br />
He supposes that she herself was <strong>of</strong> the tribe<br />
<strong>of</strong> Dan, but that her first husband was <strong>of</strong> the<br />
tribe <strong>of</strong> Naphtali, by whom she had this son ;<br />
and that when she was a widow, she married<br />
a man <strong>of</strong> Tyre, who is called Hiram's father<br />
because he bred him up and was the husband<br />
<strong>of</strong> his mother .<br />
Hiram Abif undoubtedly derived much <strong>of</strong><br />
his knowledge in mechanical arts from that<br />
man <strong>of</strong> Tyre who had married his mother,<br />
and we may justly conclude that he increased<br />
that knowledge by assiduous study and constant<br />
intercourse with the artisans <strong>of</strong> Tyre,<br />
who were greatly distinguished for their- attainments<br />
in architecture . Tyre was one <strong>of</strong><br />
the principal seats <strong>of</strong> the Dionysiac fraternity<br />
<strong>of</strong> artificers, a society engaged exclusively in<br />
the construction <strong>of</strong> edifices, and living under a<br />
secret organization, which was subsequently<br />
imitated by the Operative Freemasons . Of<br />
this association, it is not unreasonable to suppose<br />
that Hiram Abif was a member, and that<br />
on arriving at Jerusalem he introduced among<br />
the Jewish workmen the same exact system<br />
<strong>of</strong> discipline which he had found <strong>of</strong> so much<br />
advantage in the Dionysiac associations at<br />
home, and thus gave, under the sanction <strong>of</strong><br />
King Solomon, a peculiar organization to the<br />
Masons who were engaged in building the<br />
Temple .<br />
Upon the arrival <strong>of</strong> this celebrated artist<br />
at Jerusalem, which was in the year n .c .<br />
1012, he was at once received into the intimate<br />
confidence <strong>of</strong> Solomon, and entrusted with<br />
the superintendence <strong>of</strong> all the workmen, both<br />
Tyrians and Jews, who were engaged in the<br />
construction <strong>of</strong> the building . He received the<br />
title <strong>of</strong> "Principal Conductor <strong>of</strong> the Works,"<br />
an <strong>of</strong>fice which, previous to his arrival, had<br />
been filled by Adoniram, and, according to<br />
<strong>Masonic</strong> tradition, formed with Solomon and<br />
King Hiram <strong>of</strong> Tyre, his ancient patron, the<br />
Supreme Council <strong>of</strong> <strong>Grand</strong> Masters, in which<br />
everything was determined in relation to the<br />
construction <strong>of</strong> the edifice and the government<br />
<strong>of</strong> the workmen .<br />
<strong>The</strong> Book <strong>of</strong> Constitutions, as it was edited<br />
by Entick (ed . 1756, p . 19), speaks <strong>of</strong> him in<br />
the following language : "This inspired master<br />
was, without question, the most cunning, skilful,<br />
and curious workman that ever lived ;<br />
whose abilities were not confined to building<br />
only, but extended to all kinds <strong>of</strong> work,<br />
whether in gold, silver, brass or iron ; whether<br />
in linen, tapestry or embroidery ; whether<br />
considered as architect, statuary, founder or<br />
designer, separately or together, he equally<br />
excelled . From his designs and under his direction,<br />
all the rich and splendid furniture <strong>of</strong><br />
the Temple and its several appendages were<br />
begun, carried on, and finished . Solomon appointed<br />
him, in his absence, to fill the Chair<br />
as Deputy <strong>Grand</strong> Master, and in his presence,<br />
Senior <strong>Grand</strong> Warden, Master <strong>of</strong> Work,<br />
and general overseer <strong>of</strong> all artists, as well those<br />
whom David had formerly procured from<br />
Tyre and Sidon, as those Hiram should now<br />
send ."<br />
This statement requires some correction .<br />
According to the most consistent systems<br />
and the general course <strong>of</strong> the traditions, there<br />
were three <strong>Grand</strong> Masters at the building <strong>of</strong><br />
the Temple, <strong>of</strong> whom Hiram Abif was one,<br />
and hence in our Lodges he always receives<br />
the title <strong>of</strong> a <strong>Grand</strong> Master . We may, however,<br />
reconcile the assertion <strong>of</strong> Anderson, that<br />
he was sometimes a Deputy <strong>Grand</strong> Master,<br />
and sometimes a Senior <strong>Grand</strong> Warden, by<br />
supposing that the three <strong>Grand</strong> Masters were,
ITALY<br />
JACOBINS 359<br />
were established under his auspices . In 1738,<br />
Pope Clement XIV . issued his bull forbidding<br />
all congregations <strong>of</strong> Freemasons, which was<br />
followed in January, 1739, by the edict <strong>of</strong><br />
Cardinal Firrao, which inflicted the penalty <strong>of</strong><br />
death and confiscation <strong>of</strong> goods on all who<br />
should contravene the Papal order . Several<br />
arrests were made at Florence by the Inquisition,<br />
but, through the intercession <strong>of</strong> the<br />
<strong>Grand</strong> Duke, the persons who had been arrested<br />
were set at liberty.<br />
For many years <strong>Freemasonry</strong> held but a<br />
precarious existence in Italy, the persecutions<br />
<strong>of</strong> the Church preventing any healthy growth .<br />
<strong>The</strong> Masons continued to meet, although generally<br />
in secret . <strong>The</strong> Masons <strong>of</strong> Rome struck<br />
a medal, in 1746, in honor <strong>of</strong> Martin Folkes ;<br />
and the author <strong>of</strong> Anti Saint-Nicaise says<br />
that there was a <strong>Grand</strong> Lodge at Naples in<br />
1756, which was in correspondence with the<br />
Lodges <strong>of</strong> Germany. Naples, indeed, seems to<br />
have been for a long time the only place where<br />
the Lodges were in any kind <strong>of</strong> activity . In<br />
1776, Queen Caroline exerted her interest in<br />
behalf <strong>of</strong> the Order. Smith, writing in 1783<br />
(Use and Abuse, p . 211), says, "At present<br />
most <strong>of</strong> the Italian nobles and dignified ecclesiastics<br />
are Freemasons, who hold their<br />
meetings generally in private houses, though<br />
they have established Lodges at Naples, Leghorn,<br />
Venice, Verona, Turin, Messina, in the<br />
island <strong>of</strong> Sicily, Genoa, and Modena."<br />
In 1805 a Supreme Council <strong>of</strong> the Ancient<br />
and Accepted Rite was established at Milan<br />
by Count de Grasse-Tilly, and Prince Eugene<br />
accepted the <strong>of</strong>fices <strong>of</strong> <strong>Grand</strong> Commander <strong>of</strong><br />
the Council and <strong>Grand</strong> Master <strong>of</strong> the <strong>Grand</strong><br />
Orient .<br />
When, by the defeat <strong>of</strong> Napoleon in 1814,<br />
the liberal policy <strong>of</strong> France was withdrawn<br />
from Italy, to be again substituted by the ignorance<br />
<strong>of</strong> the Bourbon dynasty and the bigotry<br />
<strong>of</strong> the Roman Church, Italian Masonry<br />
ceased any longer to have an existence nor did<br />
it revive until 1860. But the centralization <strong>of</strong><br />
Italy, and the political movements that led to<br />
it, restored Italy to freedom and intelligence,<br />
and <strong>Freemasonry</strong> had again found, even beneath<br />
the shadow <strong>of</strong> the Vatican, a congenial<br />
soil .<br />
A Lodge was established at Turin in 1859,<br />
and a <strong>Grand</strong> Lodge in 1861 . A <strong>Grand</strong> Orient<br />
was subsequently established by Garibaldi,<br />
who adopted the system <strong>of</strong> the Scottish Rite .<br />
A Supreme Council was also formed at Naples .<br />
Internal dissensions, however, unfortunately<br />
took place . <strong>The</strong> <strong>Grand</strong> Orient was removed<br />
from Turin to Florence, when many resignations<br />
took place, and a recusant body was<br />
formed . But peace at length prevailed, and<br />
at a Constituent Assembly held at Rome on<br />
April 28, 1873, "the fundamental bases <strong>of</strong><br />
Italian <strong>Masonic</strong> Fraternity " were adopted ;<br />
and "the <strong>Grand</strong> Orient <strong>of</strong> Italy" was now in<br />
successful operation. <strong>The</strong>re was also a Supreme<br />
Council <strong>of</strong> the Scottish Rite .<br />
Itratics, Order <strong>of</strong>. A society <strong>of</strong> adepts,<br />
engaged in the search for the Universal Medicine<br />
; is now extinct . Mentioned by Fustier .<br />
(Inveni Verbum in Ore<br />
Leon-i8 .) Initial letters <strong>of</strong> significant words<br />
used in the Thirteenth Degree, A. A . Scottish<br />
Rite. <strong>The</strong>y have reference to the recovery <strong>of</strong><br />
the key <strong>of</strong> the Sacred Ark, which contains certain<br />
treasures. <strong>The</strong> Ark and its key having<br />
been lost in the forest during a battle which<br />
occurred when the Jews were journeying<br />
through the wilderness, the key was found in<br />
the mouth <strong>of</strong> a lion, who dropped it upon the<br />
ground on the approach <strong>of</strong> the Israelites .<br />
Much symbolical teaching is deduced from the<br />
historical myth .<br />
Ivory Key. <strong>The</strong> symbolic jewel <strong>of</strong> the<br />
Fourth Degree, A . A . Scottish Rite. On the<br />
wards <strong>of</strong> the key is the Hebrew letter zain .<br />
Izabud . A corruption <strong>of</strong> Zabud, which<br />
see .<br />
Izads . <strong>The</strong> twenty-eight creations <strong>of</strong> the<br />
beneficent deity Ormudz, or Auramazda, in<br />
the Persian religious system .<br />
J. <strong>The</strong> tenth letter in the English alphabet<br />
. It is frequently and interchangeably<br />
used with I, and written in Hebrew as Yod ('),<br />
with the numerical value <strong>of</strong> 10, and having<br />
reference to the Supreme .<br />
JaaborouHammaim .<br />
aqua transibunt .) A word <strong>of</strong> covered significancy<br />
in the Fifteenth Degree <strong>of</strong> the A . A .<br />
Scottish Rite . It also has reference to the<br />
L. D . P. (See Liber. )<br />
Jabescheh . (Heb ., 1Vr, Earth .) Also<br />
written Jebschah. (See L .N . .R . .L .)<br />
Jabulum. A corrupted word used in two<br />
<strong>of</strong> the degrees <strong>of</strong> the A . A. Scottish Rite, the<br />
Thirteenth and Seventeenth . <strong>The</strong> true word<br />
J<br />
and its meaning, however, are disclosed to<br />
the initiate .<br />
Jachin . Hence called by Dudley and<br />
some other writers, who reject the ponits,<br />
ichin. It is the name <strong>of</strong> the right-hand pillar<br />
facing eastward (i . e ., on the south), that stood<br />
at the porch <strong>of</strong> King Solomon's Temple . It is<br />
derived from two Hebrew words 1'<br />
"God," and I'D', iachin, "will establish. eIt, '<br />
signifies, therefore, "God will establish," and<br />
is <strong>of</strong>ten called "the pillar <strong>of</strong> establishment."<br />
Jachinal . A Gallic corruption <strong>of</strong> Shekinah,<br />
to be found only in the French Cahiers <strong>of</strong> the<br />
high degrees.<br />
Jacobins. A political sect that sprang up
360 JACOB'S<br />
JACOB'S<br />
in the beginning <strong>of</strong> the French Revolution,<br />
and which gave origin to the Jacobin clubs, so<br />
well known as having been the places where<br />
the leaders <strong>of</strong> the Revolution concocted their<br />
plans for the abolition <strong>of</strong> the monarchy and<br />
the aristocracy. Lieber says that it is a most<br />
surprising phenomenon that "so large a body<br />
<strong>of</strong> men could be found uniting rare energy<br />
with execrable vice, political madness, and<br />
outrageous cruelty, committed always in the<br />
name <strong>of</strong> virtue ." Barruel, in his Histoire de<br />
Jacobinisme, and Robison, in his Pro<strong>of</strong>s <strong>of</strong> a<br />
Conspiracy, both endeavor to prove that there<br />
was a coalition <strong>of</strong> the revolutionary conspirators<br />
with the Illuminati and the Freemasons<br />
which formed the Jacobin clubs, those<br />
bodies being, as they contend, only <strong>Masonic</strong><br />
Lodges in disguise . <strong>The</strong> falsity <strong>of</strong> these<br />
charges will be evident to anyone who reads<br />
the history <strong>of</strong> French Masonry during the<br />
Revolution, and more especially during that<br />
part <strong>of</strong> the period known as the "Reign <strong>of</strong><br />
Terror," when the Jacobin clubs were in most<br />
vigor . <strong>The</strong> <strong>Grand</strong> Orient, in 1788, declared<br />
that a politico-<strong>Masonic</strong> work, entitled Les<br />
Jesuites chasses de la Magonnerie et leer Poignard<br />
brisi par les Masons, was the production<br />
<strong>of</strong> a perverse mind, prepared as a poison for<br />
the destruction <strong>of</strong> Masonry, and ordered it<br />
to be burned. During the Revolution, the<br />
<strong>Grand</strong> Orient suspended its labors, and the<br />
Lodges in France were dissolved ; and in<br />
1793, the Duke <strong>of</strong> Orleans, the head <strong>of</strong> the<br />
Jacobins, who was also, unfortunately, <strong>Grand</strong><br />
Master <strong>of</strong> the French Masons, resigned the<br />
latter position, assigning as a reason that he<br />
did not believe that there should be any mystery<br />
nor any secret society in a republic . It is<br />
evident that the Freemasons, as an Order,<br />
held themselves alo<strong>of</strong> from the political contests<br />
<strong>of</strong> that period .<br />
Jacob's Ladder. <strong>The</strong> introduction <strong>of</strong><br />
Jacob's ladder into the symbolism <strong>of</strong> Speculative<br />
Masonry is to be traced to the vision <strong>of</strong><br />
Jacob, which is thus substantially recorded in<br />
the twenty-eighth chapter <strong>of</strong> the Book <strong>of</strong> Genesis<br />
: When Jacob, by the command <strong>of</strong> his<br />
father Isaac, was journeying toward Padanaram,<br />
while sleeping one night with the bare<br />
earth for his couch and a stone for his pillow,<br />
he beheld the vision <strong>of</strong> a ladder, whose foot<br />
rested on the earth and whose top reached to<br />
heaven . Angels were continually ascending<br />
and descending upon it, and promised him the<br />
blessing <strong>of</strong> a numerous and happy posterity .<br />
When Jacob awoke, he was filled with pious<br />
gratitude and consecrated the spot as the<br />
house <strong>of</strong> ood .<br />
This ladder, so remarkable in the history <strong>of</strong><br />
the Jewish people, finds its analogue in all the<br />
ancient initiations . Whether this is to be attributed<br />
simply to a coincidence-a theory<br />
which but few scholars would be willing to<br />
accept-or to the fact that these analogues<br />
were all derived from a common fountain <strong>of</strong><br />
symbolism, or whether, as suggested by Oliver,<br />
the origin <strong>of</strong> the symbol was lost among the<br />
practises <strong>of</strong> the Pagan rites, while the symbol<br />
itself was retained, it is, perhaps, impossible<br />
authoritatively to determine . It is, however<br />
certain that the ladder as a symbol <strong>of</strong> moral<br />
and intellectual progress existed almost universally<br />
in antiquity, presenting itself either<br />
as a succession <strong>of</strong> steps <strong>of</strong> gates, <strong>of</strong> degrees, or<br />
in some other modified form. <strong>The</strong> number <strong>of</strong><br />
the steps varied ; although the favorite one<br />
appears to have been seven, in reference, apparently,<br />
to the mystical character almost<br />
everywhere given to that number .<br />
Thus, in the Persian mysteries <strong>of</strong> Mithras,<br />
there was a ladder <strong>of</strong> seven rounds, the passage<br />
through them being symbolical <strong>of</strong> the<br />
soul's approach to perfection . <strong>The</strong>se rounds<br />
were called gates, and, in allusion to them, the<br />
candidate was made to pass through seven<br />
dark and winding caverns, which process was<br />
called the ascent <strong>of</strong> the ladder <strong>of</strong> perfection .<br />
Each <strong>of</strong> these caverns was the representative<br />
<strong>of</strong> a world, or state <strong>of</strong> existence through which<br />
the soul was supposed to pass in its progress<br />
from the first world to the last, or the world<br />
<strong>of</strong> truth . Each round <strong>of</strong> the ladder was said<br />
to be <strong>of</strong> metal <strong>of</strong> increasing purity, and was<br />
dignified also with the name <strong>of</strong> its protecting<br />
planet . Some idea <strong>of</strong> the construction <strong>of</strong> this<br />
symbolic ladder may be obtained from the following<br />
table :<br />
7 Gold, Sun, Truth. [Blessed.<br />
6 Silver, Moon, Mansion <strong>of</strong> the<br />
5 Iron, Mars, World <strong>of</strong> Births.<br />
4 Tin, Jupiter, Middle World .<br />
3 Copper, Venus, Heaven. [ence.<br />
2 Quicksilver, Mercury, World <strong>of</strong> Preexist-<br />
1 Lead, Saturn, First World .<br />
In the mysteries <strong>of</strong> Brahma we find the<br />
same reference to the ladder <strong>of</strong> seven steps .<br />
<strong>The</strong> names <strong>of</strong> these were not different, and<br />
there was the same allusion to the symbol <strong>of</strong><br />
the universe. <strong>The</strong> seven steps were emblematical<br />
<strong>of</strong> the seven worlds which constituted<br />
the Indian universe . <strong>The</strong> lowest was the<br />
Earth; the second, the World <strong>of</strong> Preexistence<br />
; the third, Heaven ; the fourth, the<br />
Middle World, or intermediate region between<br />
the lower and upper worlds ; the fifth,<br />
the World <strong>of</strong> Births, in which souls are again<br />
born ; the sixth, the Mansion <strong>of</strong> the Blessed ;<br />
and the seventh, or topmost round, the Sphere<br />
<strong>of</strong> Truth, and the abode <strong>of</strong> Brahma . Dr.<br />
Oliver thinks that in the Scandinavian mysteries<br />
the tree Yggrasil was the representative<br />
<strong>of</strong> the mystical ladder. But although the ascent<br />
<strong>of</strong> the tree, like the ascent <strong>of</strong> the ladder,<br />
was a change from a lower to a higher spherefrom<br />
time to eternity, and from death to lifeyet<br />
the unimaginative genius <strong>of</strong> the North<br />
seems to have shorn the symbolism <strong>of</strong> many <strong>of</strong><br />
its more salient features.<br />
Among the Kabbalists, the ladder was represented<br />
by the ten Sephiroths, which, commencing<br />
from the bottom, were the Kingdom,<br />
Foundation, Splendor, Firmness, Beaut~,<br />
Justice, Mercy, Intelligence, Wisdom and the<br />
Crown, by which we arrive at the En Soph,<br />
or the infinite .<br />
In the higher Masonry we find the ladder <strong>of</strong><br />
Kadosh, which consists <strong>of</strong> seven steps, thus
JACOB'S<br />
JACOB'S 361<br />
commencing from the bottom : Justice,<br />
Equity, Kindness, Good Faith, Labor, Patience,<br />
and Intelligence . <strong>The</strong> arrangement <strong>of</strong><br />
these steps, for which we are indebted to modern<br />
ritualism, does not seem to be perfect ; but<br />
yet the idea <strong>of</strong> intellectual progress to perfection<br />
is carried out by making the topmost<br />
round represent Wisdom or Understanding .<br />
<strong>The</strong> <strong>Masonic</strong> ladder which is presented in<br />
the symbolism <strong>of</strong> the First Degree ought really<br />
to consist <strong>of</strong> seven steps, which thus ascend :<br />
Temperance, Fortitude, Prudence, Justice,<br />
Faith, Hope, and Charity ; but the earliest<br />
examples <strong>of</strong> it present it only with three, referring<br />
to the three theological virtues whence<br />
it is called the theological ladder . It seems<br />
therefore, to have been settled by general<br />
usage that the <strong>Masonic</strong> ladder has but three<br />
steps .<br />
As a symbol <strong>of</strong> progress, Jacob's ladder was<br />
early recognized . Picus <strong>of</strong> Mirandola, who<br />
wrote in the sixteenth century, in his oration,<br />
"De Hominis Dignitate," says that Jacob's<br />
ladder is a symbol <strong>of</strong> the progressive scale <strong>of</strong><br />
intellectual communication betwixt earth and<br />
heaven ; and upon the ladder, as it were, step<br />
by step, man is permitted with the angels to<br />
ascend and descend until the mind finds<br />
blissful and complete repose in the bosom <strong>of</strong><br />
divinity. <strong>The</strong> highest step he defines to be<br />
theology, or the study and contemplation <strong>of</strong><br />
the Deity in his own abstract and exalted<br />
nature .<br />
Other interpretations have, however, been<br />
given to it . <strong>The</strong> Jewish writers differ very<br />
much in their expositions <strong>of</strong> it . Thus, a writer<br />
<strong>of</strong> one <strong>of</strong> the Midrashes or Commentaries<br />
finding that the Hebrew words for Ladder and<br />
Sinai have each the same numerical value <strong>of</strong><br />
letters, expounds the ladder as typifying the<br />
giving <strong>of</strong> the law on that mount . Aben Ezra<br />
thought that it was a symbol <strong>of</strong> the human<br />
mind, and that the angels represented the<br />
sublime meditations <strong>of</strong> man . Maimonidea<br />
supposed the ladder to symbolize nature in its<br />
operations ; and, citing the authority <strong>of</strong> a<br />
Midrash which gives to it four steps, says that<br />
they represent the four elements ; the two<br />
heavier, earth and water, descending by their<br />
specific gravity, and the two lighter, fire and<br />
air, ascending from the same cause. Abarbanel,<br />
assuming the Talmudic theory that<br />
Luz, where Jacob slept, was Mount Moriah,<br />
supposes that the ladder, resting on the spot<br />
which afterward became the holy <strong>of</strong> holies '<br />
was a prophetic symbol <strong>of</strong> the building <strong>of</strong> the<br />
Temple . And, lastly, Raphael interprets the<br />
ladder, and the ascent and the descent <strong>of</strong> the<br />
angels, as the prayers <strong>of</strong> man and the answering<br />
inspiration <strong>of</strong> God. Fludd, the Hermetic<br />
philosopher, in his Philosophia Mosaica<br />
(1638), calls the ladder the symbol <strong>of</strong> the triple<br />
world, moral, physical, and intellectual ; and<br />
Nicolai says that the ladder with three steps<br />
was, among the Rosicrucian Freemasons in<br />
the seventeenth century, a symbol <strong>of</strong> the<br />
knowledge <strong>of</strong> nature. Finally, Krause says,<br />
in his drei altesten Kunsturkunden (ii ., 481),<br />
that a Brother Keher <strong>of</strong> Edinburgh, whom he<br />
describes as a skilful and truthful Mason, had<br />
in 1802 assured the members <strong>of</strong> a Lodge at<br />
Altenberg that originally only one Scottish<br />
degree existed whose object was the restoration<br />
<strong>of</strong> James h .<br />
to the throne <strong>of</strong> England, and<br />
that <strong>of</strong> that restoration Jacob's ladder had<br />
been adopted by them as a symbol . Of this<br />
fact he further said that an authentic narrative<br />
was contained in the Archives <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Scotland . Notwithstanding<br />
Lawrie's silence on the subject, Krause is inclined<br />
to believe the story, nor is it in all its<br />
parts altogether without probability . It is<br />
more than likely that the Chevalier Ramsay,<br />
who was a warm adherent <strong>of</strong> the Stuarts,<br />
transferred the symbol <strong>of</strong> the mystical ladder<br />
from the Mithraic mysteries, with which he<br />
was very familiar, into his Scottish degrees,<br />
and that thus it became a part <strong>of</strong> the symbolism<br />
<strong>of</strong> the Kadosh system . In some <strong>of</strong> the<br />
political Lodges instituted under the influence<br />
<strong>of</strong> the Stuarts to assist in the restoration <strong>of</strong><br />
their house, the philosophical interpretation<br />
<strong>of</strong> the symbol may have been perverted to a<br />
political meaning, and to these Lodges it is to<br />
be supposed that Keher alluded ; but that the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Scotland had made any <strong>of</strong>ficial<br />
recognition <strong>of</strong> the fact is not to be believed.<br />
Lawrie's silence seems to be conclusive<br />
.<br />
In the Ancient Craft degrees <strong>of</strong> the York<br />
Rite, Jacob's ladder was not an original symbol<br />
. It is said to have been introduced by<br />
Dunckerley when he reformed the lectures .<br />
This is confirmed by the fact that it is not<br />
mentioned in any <strong>of</strong> the early rituals <strong>of</strong> the<br />
last century, nor even by Hutchinson, who<br />
had an excellent opportunity <strong>of</strong> doing so in his<br />
lecture on the Nature <strong>of</strong> the Lode, where he<br />
speaks <strong>of</strong> the covering <strong>of</strong> the Loge, but says<br />
nothing <strong>of</strong> the means <strong>of</strong> reaching it, which he<br />
would have done, had he been acquainted<br />
with the ladder as a symbol . Its first appearance<br />
is in a Tracing Board, on which the date<br />
<strong>of</strong> 1776 is inscribed, which very well agrees<br />
with the date <strong>of</strong> Dunckerley's improvements .<br />
In this Tracing Board, the ladder has but<br />
three rounds; a change from the old sevenstepped<br />
ladder <strong>of</strong> the mysteries ; which however,<br />
Preston corrected when he described it<br />
as having many rounds, but three principal<br />
ones .<br />
As to the modern <strong>Masonic</strong> symbolism <strong>of</strong> the<br />
ladder, it is, as I have already said, a symbol<br />
<strong>of</strong> progress such as it is in all the old initiations<br />
. Its three principal rounds, representing<br />
Faith, Hope, and Charity, present us with<br />
the means <strong>of</strong> advancing from earth to heaven,<br />
from death to life-from the mortal to immortality<br />
. Hence its foot is placed on the ground<br />
floor <strong>of</strong> the Lodge, which is typical <strong>of</strong> the<br />
world, and its top rests on the covering <strong>of</strong> the<br />
Lodge, which is symbolic <strong>of</strong> heaven .<br />
In the Prestonian lecture, which was elaborated<br />
out <strong>of</strong> Dunckerle 's system, the ladder<br />
is said to rest on the Holy Bible, and to reach<br />
to the heavens. This symbolism is thus explained<br />
"By the doctrines contained in the Holy
362 JACQUES<br />
JAPANESE<br />
Bible we are taught to believe in the Divine<br />
dispensation <strong>of</strong> Providence, which belief<br />
strengthens our Faith, and enables us to ascend<br />
the first step .<br />
"That Faith naturally creates in us a Hope<br />
<strong>of</strong> becoming partakers <strong>of</strong> some <strong>of</strong> the blessed<br />
promises therein recorded, which Hope enables<br />
us to ascend the second step .<br />
"But the third and last being Charity comprehends<br />
the whole, and he who is possessed<br />
<strong>of</strong> this virtue in its ample sense, is said to have<br />
arrived at the summit <strong>of</strong> his pr<strong>of</strong>ession, or,<br />
more metaphorically, into an ethereal mansion<br />
veiled from the mortal eye by the starry firmament<br />
."<br />
In the modern lectures, the language is<br />
materially changed, but the idea and the<br />
symbolism are retained unaltered .<br />
<strong>The</strong> delineation <strong>of</strong> the ladder with three<br />
steps only on the Tracing Board <strong>of</strong> 1776,<br />
which is a small one, may be attributed to<br />
notions <strong>of</strong> convenience . But the <strong>Masonic</strong><br />
ladder should properly have seven steps,<br />
which represent the four cardinal and the<br />
three theological virtues .<br />
Jacques de Molay . See Molay, James de .<br />
Jafuhar. <strong>The</strong> second king in the Scandinavian<br />
mysteries . <strong>The</strong> synonym for Thor .<br />
Jah . In Hebrew, 'T'. Maimonides calls it<br />
the "two-lettered name," and derives it from<br />
the Tetragrammaton, <strong>of</strong> which he says it is<br />
an abbreviation . Others have denied this,<br />
and assert that Jah is a name independent <strong>of</strong><br />
Jehovah, but expressing the same idea <strong>of</strong> the<br />
Divine Essence. It is uniformly translated in<br />
the authorized version <strong>of</strong> the Bible by the<br />
word Loin, being thus considered as synonymous<br />
with Jehovah, except in Psalm lxviu . 4,<br />
where the original word is preserved : "Extol<br />
him that rideth upon the heavens by his name<br />
JAH," upon which the Targum comment is :<br />
"Extol him who sitteth on the throne <strong>of</strong> flory<br />
in the ninth heaven ; YAH is his name.' It<br />
seems, also, to have been well known to the<br />
Gentile nations as the triliteral name <strong>of</strong> God ;<br />
for, although biliteral among the Hebrews, it<br />
assumed among the Greeks the triliteral form,<br />
as IAa . Macrobius, in his Saturnalia, says<br />
that this was the sacred name <strong>of</strong> the Supreme<br />
Deity ; and the Clarian Oracle being asked<br />
which <strong>of</strong> the gods was Jao, replied, "<strong>The</strong> initiated<br />
are bound to conceal the mysterious<br />
secrets . Learn thou that IAtt, is the Great God<br />
Supreme who ruleth over all ." (See Jehovah.)<br />
Jaheb . (Heb., 1'1', concedens.) A sacred<br />
name used in the Thirteenth Degree <strong>of</strong> the<br />
A . A. Scottish Rite .<br />
Jaina Cross . Used by several orders, and<br />
found in the abbeys <strong>of</strong> Great Britain<br />
and on the monuments <strong>of</strong> India.<br />
Its signifieations are many . This<br />
cross was adopted by the Jainas, a<br />
heterodox sect <strong>of</strong> the Hindus, who<br />
dissent from Brahmanism and deny the Vedas,<br />
and whose adherents are found in every province<br />
<strong>of</strong> Upper Hindustan . <strong>The</strong>y are wealthy<br />
and influential, and form an important division<br />
<strong>of</strong> the population <strong>of</strong> India . This symbol is<br />
also known as the Fylfot or Swastika . It is a<br />
religious symbol mentioned by Weaver in his<br />
Funeral Monuments, by Dr . H . Schliemann as<br />
having been found in the presumed ruins <strong>of</strong><br />
Troy, by De Rossi and others in the Catacombs<br />
<strong>of</strong> Christian Rome, and there termed<br />
the Crux dissimulata . It has been found on<br />
almost every enduring monument on the<br />
globe, <strong>of</strong> all ages, and in both hemispheres .<br />
Jainas. See Jaina Cross.<br />
Jamblichus . It is strange that the old<br />
Masons, when inventing their legend, which<br />
gave so prominent a place to Pythagoras as<br />
"an ancient friend and brother," should have<br />
entirely forgotten his biographer, Jamblichus,<br />
whose claims to their esteem and veneration<br />
are much greater than those <strong>of</strong> the Samian<br />
sa ge . Jamblichus was a Neoplatonic philosopher,<br />
who was born at Chalcis, in Calo, Syria,<br />
and flourished in the fourth century . He was<br />
a pupil <strong>of</strong> Porphyry, and was deeply versed in<br />
the philosophic systems <strong>of</strong> Plato and Pythagoras,<br />
and, like the latter, had studied the mystical<br />
theology <strong>of</strong> the Egyptians and Chaldeans<br />
whose Divine origin and truth he attempts to<br />
vindicate . He maintained that man, through<br />
theurgic rites and ceremonies, might commune<br />
with the Deity ; and hence he attached<br />
great importance to initiation as the means<br />
<strong>of</strong> inculcating truth . He carried his superstitious<br />
veneration for numbers and numerical<br />
formula to a far greater extent than did the<br />
school <strong>of</strong> Pythagoras ; so that all the principles<br />
<strong>of</strong> his philosophy can be represented by<br />
numbers .<br />
Thus, he taught that one, or the monad,<br />
was the principle <strong>of</strong> all unity as well as diversity<br />
; the duad, or two was the intellect ;<br />
three the soul ; four, the principle <strong>of</strong> universal<br />
harmony ; eight, the source <strong>of</strong> motion ;<br />
nine, perfection • and ten, the result <strong>of</strong> all the<br />
emanations <strong>of</strong> the to en. It will thus be seen<br />
that Jamblichus while adop ting the general<br />
theory <strong>of</strong> numbers that distinguished the<br />
Pythagorean school, differed very materially<br />
in his explanations . He wrote many philosophical<br />
works on the basis <strong>of</strong> these principles,<br />
and was the author <strong>of</strong> a Life <strong>of</strong> Pythagoras,<br />
and a Treatise <strong>of</strong> the Mysteries. Of all the<br />
ancient philosophers, his system assimilates<br />
him most-if not in its details, at least in its<br />
spirit-to the mystical and symbolic character<br />
<strong>of</strong> the <strong>Masonic</strong> philosophy .<br />
James H . and III. <strong>of</strong> Scotland . See<br />
Stuart Masonry .<br />
Jaminim or laminim. (Heb., water .)<br />
(See L% N .- .R .- .1 .- .)<br />
Janitor. A door-keeper . <strong>The</strong> word Sentinel,<br />
which in a Royal Arch Chapter is the<br />
proper equivalent <strong>of</strong> the Tiler in a Lodge, is in<br />
some jurisdictions replaced by the word Janitor.<br />
<strong>The</strong>re is no good authority for the<br />
usage.<br />
Japan. <strong>Freemasonry</strong> was introduced in<br />
Japan by the establishment at Yokohama, in<br />
1865, <strong>of</strong> a Lodge by the <strong>Grand</strong> Lodge <strong>of</strong> England<br />
. A <strong>Masonic</strong> hall was built at Yokohama<br />
in 1869 .<br />
Japanese Faith . See K<strong>of</strong>iki; also Nihongi.
JAPIIET<br />
JEHO"VAU 363<br />
Japhet . Heb ., re`. <strong>The</strong> eldest son <strong>of</strong><br />
Noah. It is said that the first ark-the ark<br />
<strong>of</strong> safety, the archetype <strong>of</strong> the tabernaclewas<br />
constructed by Shem, Ham, and Japhet<br />
under the superintendence <strong>of</strong> Noah . Hence<br />
these are significant words in the Royal Arch<br />
Degree .<br />
dasher, Book <strong>of</strong>. (Heb., Sepher hayashar,<br />
<strong>The</strong> Book <strong>of</strong> the Upright .) One <strong>of</strong> the<br />
lost books <strong>of</strong> the ancient Hebrews, which is<br />
quoted twice (Josh . x. 13 ; 2 Sam. i . 18) . A<br />
Hebrew minstrelsy, recording the warlike<br />
deeds <strong>of</strong> the national heroes, and singing the<br />
praises <strong>of</strong> eminent or celebrated men . An<br />
original is said to be in the library at Samarkand<br />
.<br />
Jasper. Heb ., TV' . A precious stone <strong>of</strong> a<br />
dullish green color, which was the last <strong>of</strong> the<br />
twelve inserted in the high priest's breastplate,<br />
according to the authorized version ;<br />
but the Vulgate translation more correctly<br />
makes it the third stone <strong>of</strong> the second row . It<br />
represented the tribe <strong>of</strong> Zebulun .<br />
Jebusite . See Oman .<br />
Jedadiah . A special name given to King<br />
Solomon at his birth. It signifies "beloved <strong>of</strong><br />
God ."<br />
Jehoshaphat. East <strong>of</strong> Jerusalem, between<br />
Mount Zion and the Mount <strong>of</strong> Olives,<br />
lies the Valley <strong>of</strong> Jehoshaphat . In the most<br />
recent rituals this word has lost its significance,<br />
but in the older ones it played an important<br />
part . <strong>The</strong>re was in reality no such<br />
valley in ancient Judea, nor is there any mention<br />
<strong>of</strong> it in Scripture, except once by the<br />
prophet Joel . <strong>The</strong> name is altogether modern<br />
. But, as the Hebrew means the judgment<br />
<strong>of</strong> God, and as the prophecy <strong>of</strong> Joel declared<br />
that God would there judge the heathen for<br />
their deeds against the Israelites, it came at<br />
last to be believed by the Jews, which belief<br />
is shared by the Mohammedans, that the Valley<br />
<strong>of</strong> Jehoshaphat is to be the place <strong>of</strong> the last<br />
judgment . Hence it was invested with a peculiar<br />
degree <strong>of</strong> sanctity as a holy place . <strong>The</strong><br />
idea was borrowed by the Masons <strong>of</strong> the last<br />
century, who considered it as the symbol <strong>of</strong><br />
holy ground . Thus, in the earliest rituals we<br />
find this language :<br />
"Where does the Lodge stand?"<br />
"Upon holy ground, or the highest hill or<br />
lowest vale, or in the Valley <strong>of</strong> Jehoshaphat,<br />
or any other secret place ."<br />
This reference to the Valley <strong>of</strong> Jehoshaphat<br />
as the symbol <strong>of</strong> the ground floor <strong>of</strong> the Lodge<br />
was in this country retained until a very recent<br />
period ; and the expression which alludes<br />
to it in the ritual <strong>of</strong> the Second Degree has only<br />
within a few years past been abandoned .<br />
Hutchinson referred to this symbolism, when<br />
he said that the Spiritual Lodge was placed in<br />
the Valley <strong>of</strong> Jehoshaphat to imply that the<br />
principles <strong>of</strong> Masonry are derived from the<br />
knowledge <strong>of</strong> God, and are established in the<br />
judgments <strong>of</strong> the Lord.<br />
Jehovah . JEHOVAH is, <strong>of</strong> all the significant<br />
words <strong>of</strong> Masonry, by far the most important<br />
. Reghellini very properly calls it<br />
"the basis <strong>of</strong> our dogma and <strong>of</strong> our mysteries ."<br />
In Hebrew it consists <strong>of</strong> four letters, and<br />
hence is called the Tetragrammaton, or fourlettered<br />
name ; and because it was forbidden<br />
to a Jew, as it is to a Mason, to pronounce it,<br />
it is also called the Ineffable or Unpronounceable<br />
name . For its history we must refer to<br />
the sixth chapter <strong>of</strong> Exodus (verses 2, 3) .<br />
When Moses returned discouraged from his<br />
first visit to Pharaoh, and complained to the<br />
Lord that the only result <strong>of</strong> his mission had<br />
been to incense the Egyptian king, and to excite<br />
him to the exaction <strong>of</strong> greater burdens<br />
from the oppressed Israelites, God encouraged<br />
the patriarch by the promise <strong>of</strong> the great<br />
wonders which he would perform in behalf <strong>of</strong><br />
his people, and confirmed the promise by imparting<br />
to him that sublime name by which<br />
he had not hitherto been known : "And God,"<br />
says the sacred writer, "spake unto Moses,<br />
and said unto him, I am Jehovah : and I appeared<br />
unto Abraham, unto Isaac, and unto<br />
Jacob as El Shaddai, but by my name JEHovAn<br />
was I not known unto them ."<br />
This Ineffable name is derived from the<br />
substantive verb hayah, to be; and combining,<br />
as it does, in its formation the present,<br />
past, and future significations <strong>of</strong> the verb, it is<br />
considered as designating God in his immutable<br />
and eternal existence. This idea is carried<br />
by the Rabbis to such an extent, that<br />
Menasseh Ben Israel says that its four letters<br />
may be so arranged by permutations as to<br />
form twelve words, every one <strong>of</strong> which is a<br />
modification <strong>of</strong> the verb to be, and hence it is<br />
called the nomen substantive vel essentim, the<br />
name <strong>of</strong> his substance or existence .<br />
<strong>The</strong> first thing that attracts our attention in<br />
the investigation <strong>of</strong> this name is the ancient<br />
regulation, still existing, by which it was made<br />
unlawful to pronounce it . This, perhaps,<br />
originally arose from a wish to conceal it from<br />
the surrounding heathen nations, so that they<br />
might not desecrate it by ap p lying it to their<br />
idols. Whatever may have been the reason,<br />
the rule was imperative among the Jews.<br />
<strong>The</strong> Talmud, in one <strong>of</strong> its treatises, the "Sanhedrim,"<br />
which treats <strong>of</strong> the question, Who <strong>of</strong><br />
the Israelites shall have future life and who<br />
shall not? says : "Even he who thinks the<br />
name <strong>of</strong> God with its true letters forfeits his<br />
future life ." Abraham Ben David Halevi,<br />
when discussing the names <strong>of</strong> God, says :<br />
"But the name fl T' we axe not allowed to<br />
pronounce. In its original meaning it is conferred<br />
upon no other being, and therefore we<br />
abstain from giving any explanation <strong>of</strong> it ."<br />
We learn from Jerome, Origen, and Eusebius<br />
that in their time the Jews wrote the name in<br />
their copies <strong>of</strong> the Bible in Samaritan instead<br />
<strong>of</strong> Hebrew letters, in order to veil it from the<br />
inspection <strong>of</strong> the pr<strong>of</strong>ane . Capellus says that<br />
the rule that the holy name was not to be pronounced<br />
was derived from a tradition, based<br />
on a passage in Leviticus (xxiv. 16), which<br />
says that he who blasphemeth the name <strong>of</strong><br />
Jehovah shall be put to death ; and he translates<br />
this passage, "whosoever shall pronounce<br />
the name Jehovah shall suffer death," because<br />
the word nokeb, here translated "to
364 JEHOVAH<br />
JEHOVAH<br />
blaspheme," means also "to pronounce distinctly,<br />
to call by name ." Another reason for<br />
the rule is to be found in a rabbinical misinterpretation<br />
<strong>of</strong> a passage in Exodus .<br />
In the third chapter <strong>of</strong> that book, when<br />
Moses asks <strong>of</strong> God what is His name He replies<br />
"I AM THAT I Am; and He said, Thus<br />
shalt thou say unto the children <strong>of</strong> Israel,<br />
I AM hath sent me unto you," and he adds,<br />
"this is my name forever ." Now, the Hebrew<br />
word I AM is 1~1K, Ehyeh . But as Mendelssohn<br />
has correctly observed, there is no essential<br />
difference between M' MX, in the sixth<br />
chapter and 11'1' in the third, the former being<br />
the first person singular, and the latter the<br />
third person <strong>of</strong> the same verb (the future used<br />
in the present sense <strong>of</strong> the verb to be) ; and<br />
hence what was said <strong>of</strong> the name Ehyeh was<br />
applied by the Rabbis to the name Jehovah .<br />
But <strong>of</strong> Ehyeh God had said, "this is my name<br />
forever." Now the word forever is represented<br />
in the original by Ohy' l'olam; but the Rabbis,<br />
says Capellus, by the change <strong>of</strong> a single<br />
letter, made l'olam, forever read as if it<br />
had been written l'alam which means "to be<br />
concealed," and hence the passage was translated<br />
"this is my name to be concealed " instead<br />
<strong>of</strong> "this is my name forever ." An~ thus<br />
Josephus, in writing upon this subject, uses<br />
the following expressions : "Whereupon God<br />
declared to Moses His holy name, which had<br />
never been discovered to men before ; concerning<br />
which it is not lawful for me to say<br />
any more." In obedience to this law, whenever<br />
the word Jehovah occurs to a Jew in<br />
reading, he abstains from pronouncing it, and<br />
substitutes in its place the word 1]`lis, Adonai .<br />
Thus, instead <strong>of</strong> saying "holiness to Jehovah,"<br />
as it is in the original, he would say "holiness<br />
to Adonai." And this same reverential reticence<br />
has been preserved by our translators in<br />
the authorized version, who, wherever Jehovah<br />
occurs, have, with a few exceptions, translated<br />
it by the word "Lord," the very passage<br />
just quoted, being rendered "holiness to the<br />
Lord ."<br />
Maimonides tells us that the knowledge <strong>of</strong><br />
this word was confined to the hachamin or<br />
wise men, who communicated its true pronunciation<br />
and the mysteries connected with<br />
it only on the Sabbath day, to such <strong>of</strong> their<br />
disciples as were found worthy ; but how it<br />
was to be sounded, or with what vocal sounds<br />
its four letters were to be uttered, was utterly<br />
unknown to the people. Once a year, namely,<br />
on the day <strong>of</strong> atonement, the holy name was<br />
pronounced with the sound <strong>of</strong> its letters and<br />
with the utmost veneration by the high priest<br />
in the Sanctuary. <strong>The</strong> last priest who pronounced<br />
it, says Rabbi Bechai, was Simeon<br />
the Just, and his successors used in blessing<br />
only the twelve-lettered name . After the destruction<br />
<strong>of</strong> the city and Temple by Vespasian,<br />
the pronunciation <strong>of</strong> it ceased, for it<br />
was not lawful to pronounce it anywhere except<br />
in the Temple at Jerusalem, and thus the<br />
true and genuine pronunciation <strong>of</strong> the name<br />
was entirely lost to the Jewish people . Nor is<br />
it now known how it was originally pro-<br />
nounced. <strong>The</strong> Greeks called it JAO ; the<br />
Romans, JovA ; the Samaritans always pronounced<br />
it JAHVE .<br />
<strong>The</strong> task is difficult to make one unacquainted<br />
with the peculiarities <strong>of</strong> the Hebrew<br />
language comprehend how the pronunciation<br />
<strong>of</strong> a word whose letters are preserved can be<br />
wholly lost . It may, however, be attempted .<br />
<strong>The</strong> Hebrew alphabet consists entirely <strong>of</strong> consonants.<br />
<strong>The</strong> vowel sounds were originally<br />
supplied by the reader while reading, he being<br />
previously made acquainted with the correct<br />
pronunciation <strong>of</strong> each word ; and if he did not<br />
possess this knowledge, the letters before him<br />
could not supply it, and he was, <strong>of</strong> course, unable<br />
to pronounce the word. Every Hebrew,<br />
however, knew from practise the vocal sounds<br />
with which the consonants were pronounced<br />
in the different words, in the same manner<br />
as every English reader knows the different<br />
sounds <strong>of</strong> a in hat, hate, far, was, and that knt<br />
is pronounced knight. <strong>The</strong> words "God save<br />
the republic," written in the Hebrew method,<br />
would appear thus : "Gd sv th rpblc." Now,<br />
this incommunicable name <strong>of</strong> God consists <strong>of</strong><br />
four letters, Yod, He, Vau, and He, equivalent<br />
in English to the combination JHVH . It<br />
is evident that these four letters cannot, in<br />
our language, be pronounced, unless at least<br />
two vowels be supplied . Neither can they in<br />
Hebrew. In other words the vowels were<br />
known to the Jew, because he heard the words<br />
continually pronounced, just as we know that<br />
Mr. stands for Mister, because we continually<br />
hear this combination so pronounced . But the<br />
name <strong>of</strong> God, <strong>of</strong> which these four letters are<br />
symbols, was never pronounced, but another<br />
word, Adonai, substituted for it ; and hence,<br />
as the letters themselves have no vocal power,<br />
the Jew, not knowing the implied vowels, was<br />
unable to supply them, and thus the pronunciation<br />
<strong>of</strong> the word was in time entirely lost .<br />
Hence some <strong>of</strong> the most learned <strong>of</strong> the Jewish<br />
writers even doubt whether Jehovah is the<br />
true pronunciation, and say that the recovery<br />
<strong>of</strong> the name is one <strong>of</strong> the mysteries that will be<br />
revealed only at the coming <strong>of</strong> the Messiah .<br />
<strong>The</strong>y attribute the loss to the fact that the<br />
Masoretic or vowel points belonging to another<br />
word were applied to the sacred name,<br />
whereby in time a confusion occurred in its<br />
vocalization .<br />
In the Ineffable degrees <strong>of</strong> the Scottish Rite,<br />
there is a tradition that the pronunciation<br />
varied among the patriarchs in different ages .<br />
Methuselah, Lamech, and Noah pronounced<br />
it Juha ; Shem, Arphaxad, Selah Heber, and<br />
Peleg pronounced it Jeva; Reu, S~erug, Nahor,<br />
Terah, Abraham, Isaac, and Judah, called it<br />
Jova; by Hezrom and Ram it was pronounced<br />
Jevo ; by Aminadab and Nasshon, Jevah; by<br />
Salmon, Boaz, and Obed, Johe ; by Jesse and<br />
David, Jehovah. And they imply that none <strong>of</strong><br />
these was the right pronunciation, which was<br />
only in the possession <strong>of</strong> Enoch, Jacob, and<br />
Moses, whose names are therefore, not mentioned<br />
in this list . In all these words it must<br />
be noticed that the J is to be pronounced as<br />
Y, the a as in father, and the e as a in fate .
JEHOVAH<br />
JEHOVAH 365<br />
Thus, Je-ho-vah would be pronounced Yayho-vah<br />
.<br />
<strong>The</strong> Jews believed that this holy name,<br />
which they held in the highest veneration, was<br />
possessed <strong>of</strong> unbounded powers . "He who<br />
pronounces it," said they, "shakes heaven and<br />
earth, and inspires the very angels with astonishment<br />
and terror . <strong>The</strong>re is a sovereign<br />
authority in this name : it governs the world<br />
by its power . <strong>The</strong> other names and surnames<br />
<strong>of</strong> the Deity are ranged about it like <strong>of</strong>ficers<br />
and soldiers about their sovereigns and generals<br />
: from this king-name they receive their<br />
orders, and obey ."<br />
It was called the Shem hamphorash, the<br />
explanatory or declaratory name, because it<br />
alone, <strong>of</strong> all the Divine names, distinctly explains<br />
or declares what is the true essence <strong>of</strong><br />
the Deity .<br />
Among the Essenes this sacred name,<br />
which was never uttered aloud, but always in<br />
a whisper, was one <strong>of</strong> the mysteries <strong>of</strong> their<br />
initiation, which candidates were bound by a<br />
solemn oath never to divulge .<br />
It is reported to have been, under a modified<br />
form, a password in the Egyptian mysteries,<br />
and none, says Schiller, dare enter the temple<br />
<strong>of</strong> Serapis who did not bear on his breast or<br />
forehead the name Jao or Je-ha-ho ; a name<br />
almost equivalent in sound to that <strong>of</strong> Jehovah,<br />
and probably <strong>of</strong> identical import ; and no name<br />
was uttered in Egypt with more reverence .<br />
<strong>The</strong> Rabbis asserted that it was engraved<br />
on the rod <strong>of</strong> Moses, and enabled him to perform<br />
all his miracles. Indeed, the Talmud says<br />
that it was by the utterance <strong>of</strong> this awful<br />
name, and not by a club, that he slew the<br />
Egyptian ; although it fails to tell us how he<br />
got at that time his knowledge <strong>of</strong> it .<br />
That scurrilous book <strong>of</strong> the Jews <strong>of</strong> the Middle<br />
Ages, called the Toldoth Jeshu, attributes<br />
all the wonderful works <strong>of</strong> Jesus Christ to the<br />
potency <strong>of</strong> this incommunicable name, which<br />
he is said to have abstracted from the Temple,<br />
and worn about him . But it would be tedious<br />
and unpr<strong>of</strong>itable to relate all the superstitious<br />
myths that have been invented about<br />
this name.<br />
And now as to the grammatical signification<br />
<strong>of</strong> this important word . Gesenius (<strong>The</strong>saur<br />
., ii ., 577) thinks-and many modern<br />
scholars agree with him-that the word is the<br />
future form <strong>of</strong> the Hiphil conjugation <strong>of</strong> the<br />
verb to be, pronounced Yavah, and therefore<br />
that it denotes "He who made to exist, called<br />
into existence," that is, the Creator . <strong>The</strong><br />
more generally accepted definition <strong>of</strong> the name<br />
is, that it expresses the eternal and unchangeable<br />
existence <strong>of</strong> God in respect to the past,<br />
the present, and the future . <strong>The</strong> word 111' is<br />
derived from the substantive verb 71"1, hayah,<br />
to be, and in its four letters combines those <strong>of</strong><br />
the past, present and future <strong>of</strong> the verb . <strong>The</strong><br />
letter ' in the begm' ning, says Buxtorf (de<br />
Nomine, v.), is a characteristic <strong>of</strong> the future ;<br />
the 1 in the middle, <strong>of</strong> the participle or present<br />
time ; and the 1 at the end, <strong>of</strong> the past . Thus,<br />
out <strong>of</strong> 111` we get 1'1, he was; '111, he is ;<br />
and he will be. Hence, among other<br />
titles it received that <strong>of</strong> nomen essentice, because<br />
it shows the essential nature <strong>of</strong> God's<br />
eternal existence . <strong>The</strong> other names <strong>of</strong> God<br />
define His power, wisdom, goodness, and other<br />
qualities ; but this alone defines His existence .<br />
It has been a controverted point whether<br />
this name was made known for the first time<br />
to Moses, or whether the patriarchs had been<br />
previously acquainted with it. <strong>The</strong> generally<br />
recognized opinion now is, and the records<br />
<strong>of</strong> Genesis and Exodus sustain it, that the<br />
name was known to the patriarchs, but not in<br />
its essential meaning, into which Moses was<br />
the first to be initiated . In the language <strong>of</strong><br />
Aben Ezra, "Certainly the name was already<br />
known to the patriarchs, but only as an uncomprehended<br />
and unmeaning noun, not as a<br />
descriptive, appellative one, indicative <strong>of</strong> the<br />
attributes and qualities <strong>of</strong> the Deity ." "It is<br />
manifest," says Kallisch (Comm . on Ex .),<br />
"that Moses, in being initiated into the holy<br />
and comprehensive name <strong>of</strong> the Deity, obtains<br />
a superiority over the patriarchs, who,<br />
although perhaps from the beginning more believing<br />
than the long-wavering Moses, lived<br />
more in the sphere <strong>of</strong> innocent, childlike obedience<br />
than <strong>of</strong> manly, spiritual enlightenment."<br />
This, too, is the <strong>Masonic</strong> doctrine . In<br />
<strong>Freemasonry</strong> the Holy Name is the representative<br />
<strong>of</strong> the Word, which is itself the symbol<br />
<strong>of</strong> the nature <strong>of</strong> God . To know the Word<br />
is to know the true nature and essence <strong>of</strong> the<br />
<strong>Grand</strong> Architect .<br />
When the pronunciation <strong>of</strong> the name was<br />
first interdicted to the people is not certainly<br />
known . Leusden says it was a rabbinical prohibition,<br />
and was probably made at the second<br />
Temple. <strong>The</strong> statement <strong>of</strong> the Rabbi<br />
Bechai, already cited, that the word was pronounced<br />
f or the last time by Simeon, before the<br />
spoliation by the Roman emperor Vespasian,<br />
would seem to indicate that it was known at<br />
the second Temple, although its utterance was<br />
forbidden, which would coincide with the <strong>Masonic</strong><br />
tradition that it was discovered while the<br />
foundations <strong>of</strong> the second Temple were being<br />
laid . But the general opinion is, that the prohibition<br />
commenced in the time <strong>of</strong> Moses the<br />
rabbinical writers tracing it to the law o? Leviticus,<br />
already cited . This, too, is the theory<br />
<strong>of</strong> Masonry, which also preserves a tradition<br />
that the prohibition would have been removed<br />
at the first Temple, had not a well-known occurrence<br />
prevented it . But this is not to be<br />
viewed as an historic statement, but only as a<br />
medium <strong>of</strong> creating a symbol.<br />
<strong>The</strong> Jews had four symbols by which they<br />
expressed this Ineffable name <strong>of</strong> God : the<br />
first and most common was two Yods, with a<br />
Sheva and the point Kametz underneath,<br />
thus, s,t ; the second was three points in a<br />
radiated form like a diadem thus, \l/, to represent,<br />
in all probability, the sovereignty <strong>of</strong><br />
God ; the third was a Yod within an equilateral<br />
triangle, which the Kabbalists explained<br />
as a ray <strong>of</strong> light, whose luster was too transcendent<br />
to be contemplated by human eyes ;<br />
and the fourth was the letter V, which is the<br />
initial letter <strong>of</strong> Shadai, "the Almighty," and
366 JEHOVAH<br />
JEHOVAH<br />
was the symbol usually placed upon their<br />
phylacteries . Buxtorf mentions a fifth method<br />
which was by three Yods, with a Kametz underneath<br />
1 . 9 , enclosed in a circle .<br />
In <strong>Freemasonry</strong>, the equilateral triangle,<br />
called the delta, with or without a Yod in the<br />
center, the Yod alone, and the letter G, are<br />
recognized as symbols <strong>of</strong> the sacred and Ineffable<br />
name.<br />
<strong>The</strong> history <strong>of</strong> the introduction <strong>of</strong> this<br />
word into the ritualism <strong>of</strong> <strong>Freemasonry</strong> would<br />
be highly interesting, were it not so obscure .<br />
Being in almost all respects an esoteric symbol,<br />
nearly all that we know <strong>of</strong> its <strong>Masonic</strong> relations<br />
is derived from tradition ; and as to<br />
written records on the subject, we are compelled,<br />
in general, to depend on mere intimations<br />
or allusions, which are not always distinct<br />
in their meaning . In Masonry, as in the<br />
Hebrew mysteries, it was under the different<br />
appellations <strong>of</strong> the Word, the True Word, or<br />
the Lost Word, the symbol <strong>of</strong> the knowledge<br />
<strong>of</strong> Divine Truth, or the true nature <strong>of</strong> God .<br />
That this name, in its mystical use, was not<br />
unknown to the Medieval Freemasons there<br />
can be no doubt. Many <strong>of</strong> their architectural<br />
emblems show that they possessed this knowledge<br />
. Nor can there be any more doubt that<br />
through them it came to their successors, the<br />
Freemasons <strong>of</strong> the beginning <strong>of</strong> the eighteenth<br />
century . No one can read the Defence <strong>of</strong><br />
Masonry, written in 1730, without being convinced<br />
that the author (probably Martin<br />
Clare, q. v.) was well acquainted with this<br />
name ; although he is, <strong>of</strong> course, careful to<br />
make no very distinct reference to it, except<br />
in one instance . "<strong>The</strong> occasion," he says,<br />
"<strong>of</strong> the brethren searching so diligently for<br />
their Master was, it seems, to receive from him<br />
the secret Word <strong>of</strong> Masonry, which should be<br />
delivered down to their fraternity in after<br />
ages." (Constitutions, 1738, p . 225.)<br />
It is now conceded, from indisputable evidence,<br />
that the holy name was, in the earlier<br />
years, and, indeed, up to the middle <strong>of</strong> the last<br />
century attached to the Third Degree, and<br />
then called the Master's Word . On some early<br />
tracing boards <strong>of</strong> the Third Degree among the<br />
emblems displayed is a c<strong>of</strong>fin, on which is inscribed,<br />
in capital letters, the word JEHO-<br />
VAH . Hutchinson, who wrote in 1774<br />
makes no reference whatever to the Royal<br />
Arch, although that system had, by that time,<br />
been partially established in England ; but<br />
in his lectures to Master Masons and on the<br />
Third Degree refers to "the mystic word,<br />
the Tetragrammaton." (Lecture X ., p . 180 .)<br />
Oliver tells us distinctly that it was the Master's<br />
Word until Dunckerley took it out <strong>of</strong> the<br />
degree and transferred it to the Royal Arch .<br />
That it was so on the Continent we have the<br />
unmistakable testimony <strong>of</strong> Guiliemain de St .<br />
Victor, who says, in his Adonhiramite Masonry<br />
(p . 90), that Solomon placed a medal on the<br />
tomb <strong>of</strong> Hiram, "on which was engraved Jehova,<br />
the old Master's Word, and which signifies<br />
the Supreme Being."<br />
So far, then, these facts appear to be established<br />
: that this Ineffable name was known to<br />
the Operative Freemasons <strong>of</strong> the Middle Ages ;<br />
that it was derived from them by the S peculative<br />
Masons, who, in 1717, revived the<br />
Order in England ; that they knew it as Master<br />
Masons ; and that it continued to be the<br />
Master's Word until late in that century,<br />
when it was removed by Dunckerley into the<br />
Royal Arch .<br />
Although there is, perhaps, no point in the<br />
esoteric system <strong>of</strong> Masonry more clearly established<br />
than that the Tetragrammaton is<br />
the true omnific word, yet innovations have<br />
been admitted, by which, in some jurisdictions<br />
in this country, that word has been<br />
changed into three others, which simply signify<br />
Divine names in other languages, but<br />
have none <strong>of</strong> the sublime symbolism that belongs<br />
to the true name <strong>of</strong> God . It is true<br />
that the General <strong>Grand</strong> Chapter <strong>of</strong> the United<br />
States adopted a regulation disapproving <strong>of</strong><br />
the innovation <strong>of</strong> these explanatory words,<br />
and restoring the Tetr agr ammaton- but this<br />
declaration <strong>of</strong> what might almost to considered<br />
a truism in Masonry has been met with<br />
open opposition or reluctant obedience in<br />
some places .<br />
<strong>The</strong> <strong>Grand</strong> Chapter <strong>of</strong> England has fallen<br />
into the same error, and abandoned the teachings<br />
<strong>of</strong> Dunckerley, the founder <strong>of</strong> the Royal<br />
Arch in that country, as some <strong>of</strong> the <strong>Grand</strong><br />
Chapters in America did those <strong>of</strong> Webb, who<br />
was the founder <strong>of</strong> the system here . It is well<br />
therefore, to inquire what was the omnific word<br />
when the Royal Arch system was first invented<br />
.<br />
We have the authority <strong>of</strong> Oliver, who had<br />
the best opportunity <strong>of</strong> any man in England<br />
<strong>of</strong> knowing the facts, for saying that Dunckerley<br />
established the Royal Arch for the modern<br />
<strong>Grand</strong> Lodge ; that he wisely borrowed<br />
many things from Ramsay and Dermott ; and<br />
that he boldly transplanted the word Jehovah<br />
from the Master's Degree and placed it in his<br />
new system.<br />
Now, what was "THE Woan" <strong>of</strong> the Royal ~~<br />
Arch, as understood by Dunckerley? We<br />
have no difficulty here, for he himself answers<br />
the question . To the first edition <strong>of</strong> the Laws<br />
and Regulations <strong>of</strong> the Royal Arch, published<br />
in 1782, there is prefixed an essay on <strong>Freemasonry</strong>,<br />
which is attributed to Dunckerley .<br />
In this he makes the following remarks :<br />
"It must be observed that the expression<br />
THE Woan is not to be understood as a watchword<br />
only, after the manner <strong>of</strong> those annexed<br />
to the several degrees <strong>of</strong> the Craft ; but also<br />
theologically, as a term, thereby to convey to<br />
the mind some idea <strong>of</strong> that <strong>Grand</strong> Being who is<br />
the sole author <strong>of</strong> our existence ; and to carry<br />
along with it the most solemn veneration for<br />
his sacred Name and Word, as well as the most<br />
clear and perfect elucidation <strong>of</strong> his power and<br />
attributes that the human mind is capable <strong>of</strong><br />
receiving . And this is the light in which the<br />
* But more recent authorities, such as R . F .<br />
Gould (Hilt . <strong>of</strong> F. M.) and H . Sadler (Life <strong>of</strong><br />
Dunckerley), have cast great doubt on these<br />
statements (see Dunckerley) . [E. L. H .]
JEHOVAH<br />
JENA 367<br />
Name and Word hath always been considered,<br />
from the remotest ages, amongst us Christians<br />
and the Jews ."<br />
And then, after giving the well-known history<br />
from Josephus <strong>of</strong> the word which, to remove<br />
all doubt <strong>of</strong> what it is Le says is the<br />
"Sheen Hamphorash, or the Unutterable<br />
Name," he adds : "Philo, the learned Jew,<br />
tells us not only that the word was lost, but<br />
also the time when, and the reason why. But,<br />
to make an end <strong>of</strong> these unpr<strong>of</strong>itable disputes<br />
among the learned, be it remembered that<br />
they all concur with the Royal Arch Masons<br />
in others much more essential : first, that the<br />
Name or Word is expressive <strong>of</strong> Sari-ExrsT_<br />
ENCE AND ETERNITY ; and, secondly, that it<br />
can be applicable only to that GREAT BErNo<br />
who WAS and is and WILL BE ."<br />
Notwithstanding this explicit and unmistakable<br />
declaration <strong>of</strong> the founder <strong>of</strong> the English<br />
Royal Arch, that the Tetragrammaton is<br />
the omnific word, the present system in England<br />
has rejected it, and substituted in its<br />
place three other words, the second <strong>of</strong> which is<br />
wholly unmeaning .<br />
In the American system, as revised by<br />
Thomas Smith Webb, there can be no doubt<br />
that the Tetragrammaton was recognized as<br />
the omnific word . In the Freemasons' Monitor,<br />
prepared by him for monitorial instruction, he<br />
has inserted, among the passages <strong>of</strong> Scripture<br />
to be read during an exaltation, the following<br />
from Exodus, which is the last in order, and<br />
which anyone at all acquainted with the ritual<br />
will at once see is appropriated to the time<br />
<strong>of</strong> the euresis or discovery <strong>of</strong> the Word .<br />
"And God spake unto Moses, and said unto<br />
him, I am the Lord, and I appeared unto<br />
Abraham, and unto Isaac, and unto Jacob by<br />
the name <strong>of</strong> God Almighty, but by my name<br />
JEHOVAH was I not known to them ."<br />
From this it will be evident that Webb recognized<br />
the word Jehovah, and not the three<br />
other words that have since been substituted<br />
for them by some <strong>Grand</strong> Chapters in America<br />
and which it is probable were originally used<br />
by Webb as merely explanator y or declare,<br />
tory <strong>of</strong> the Divine nature <strong>of</strong> the other and<br />
principal word . And this is in accordance with<br />
one <strong>of</strong> the traditions <strong>of</strong> the degree, that they<br />
were placed on the substitute ark around the<br />
real word, as a key to explain its signification .<br />
To call anything else but this four-lettered<br />
name an omnific word-an all-creating and<br />
all-performing word-either in Masonry or in<br />
Hebrew symbolism, whence Masonry erived<br />
it, is to oppose all the doctrines <strong>of</strong> the Talmudists,<br />
the Kabbalists, and the Gnostics,<br />
and too repudiate the teachings <strong>of</strong> every Hebrew<br />
scholar from Buxtorf to Gesenius . To<br />
fight the battle against such odds is to secure<br />
defeat. It shows more <strong>of</strong> boldness than <strong>of</strong><br />
discretion . And hence the General <strong>Grand</strong><br />
Chapter <strong>of</strong> the United States has very wisely<br />
restored the word Jehovah to its proper place .<br />
It is only in the York and in the American<br />
Rites that this error has ever existed . In every<br />
other Rite the Tetragrammaton is recognized<br />
as the true word .<br />
Jephthah . A Judge <strong>of</strong> Israel, and the<br />
leader <strong>of</strong> the Gileadites in their war against<br />
the Ephraimites, which terminated in the<br />
slaughter <strong>of</strong> so many <strong>of</strong> the latter at the<br />
passes <strong>of</strong> the river Jordan . (See Ephraimites.)<br />
Jephthah's Daughter . <strong>The</strong> First Degree<br />
in the American Order <strong>of</strong> the Eastern<br />
Star, or Adoptive Rite . It inculcates obedience<br />
. Color, blue . (See Eastern Star, Order<br />
<strong>of</strong> the .)<br />
Jericho, Heroine <strong>of</strong> . See Heroine <strong>of</strong><br />
Jericho.<br />
Jermyn, Henry . Anderson says (Constitutions,<br />
1738, p . 101) that Henry Jermyn<br />
Earl <strong>of</strong> St. Albans, was <strong>Grand</strong> Master and<br />
held a General Assembly on the 27th <strong>of</strong> December,<br />
1663, at which six regulations (which<br />
he quotes) were made . Roberts, in his edition<br />
<strong>of</strong> the Old Constitutions printed in 1722, the<br />
earliest printed <strong>Masonic</strong> book that we have,<br />
refers also to this General Assembly ; the date<br />
<strong>of</strong> which he, however, makes the 8th <strong>of</strong> December<br />
. Roberts gives what he calls the Additional<br />
Orders and Constitutions . <strong>The</strong> Harleian<br />
MS., in the British Museum, numbered<br />
1942, which Hughan supposes to have the date<br />
<strong>of</strong> 1670, and which he has published in his<br />
Old Charges <strong>of</strong> the British Freemasons (p . 52,<br />
ed . 1872), contains also six "new articles ."<br />
<strong>The</strong> articles in Roberts's and the Harleian MS .<br />
are identical, but the wording is slightly altered<br />
by Anderson after his usual fashion . Of these<br />
new articles, one <strong>of</strong> the most important is that<br />
which prescribes that the society <strong>of</strong> Freemasons<br />
shall thereafter be governed by a<br />
Master and Wardens . Bro . Hughan thinks<br />
that there is no evidence <strong>of</strong> the statement<br />
that a General Assembly was held in 1663 .<br />
But it would seem that the concurring testimony<br />
<strong>of</strong> Roberts in 1722, and <strong>of</strong> Anderson in<br />
1738, with the significant fact that the charges<br />
are found in a manuscript written seven years<br />
after, give some plausibility to the statement<br />
that a General Assembly was held at that<br />
time.<br />
Jekson. This word is found in the French<br />
Cahiers <strong>of</strong> the high degrees. It is undoubtedly<br />
a corruption <strong>of</strong> Jacquesson, and this a<br />
mongrel word compounded <strong>of</strong> the French<br />
Jacques and the English son, and means the<br />
son <strong>of</strong> James, that is, James II . It refers to<br />
Charles Edward the Pretender, who was the<br />
son <strong>of</strong> that abdicated and exiled monarch . It<br />
is a significant relic <strong>of</strong> the system attempted<br />
to be introduced by the adherents <strong>of</strong> the house<br />
<strong>of</strong> Stuart, and by which they expected to enlist<br />
Masonry as an instrument to effect the<br />
restoration <strong>of</strong> the Pretender to the throne <strong>of</strong><br />
England . For this purpose they had altered<br />
the legend <strong>of</strong> the Third Degree, making it<br />
applicable to James II ., who, being the son <strong>of</strong><br />
Henrietta Maria, the widow <strong>of</strong> Charles I ., was<br />
designated as "the widow's son ."<br />
Jena, Congress <strong>of</strong>. Jena is a city <strong>of</strong> Saxe-<br />
Weimar, in Thuringia . A <strong>Masonic</strong> Congress<br />
was convoked there in 1763, by the Lodge<br />
<strong>of</strong> Strict Observance, under the presidency <strong>of</strong><br />
Johnson, a <strong>Masonic</strong> charlatan, whose real<br />
name was Becker . In this Congress the doc-
368 JERUSALEM<br />
JEWEL<br />
trine was announced that the Freemasons<br />
were the successors <strong>of</strong> the Knights Templar,<br />
a dogma peculiarly characteristic <strong>of</strong> the Rite<br />
<strong>of</strong> Strict Observance. In the year 1764, a<br />
second Congress was convoked by Johnson or<br />
Leucht with the desire <strong>of</strong> authoritatively<br />
establishing his doctrine <strong>of</strong> the connection<br />
between Templarism and Masonry . <strong>The</strong><br />
empirical character <strong>of</strong> Johnson was here discovered<br />
by the Baron Hund, and he was<br />
denounced, and subsequently punished at<br />
Magdeburg by the public authorities .<br />
Jerusalem . <strong>The</strong> capital <strong>of</strong> Judea, and<br />
memorable in <strong>Masonic</strong> history as the place<br />
where was erected the Temple <strong>of</strong> Solomon. It<br />
is early mentioned in Scripture, and is supposed<br />
to be the Salem <strong>of</strong> which Melchizedek<br />
was king. At the time that the Israelites entered<br />
the Promised Land the city was in possession<br />
<strong>of</strong> the Jebusites, from whom, after the<br />
death <strong>of</strong> Joshua, it was conquered, and afterward<br />
inhabited by the tribes <strong>of</strong> Judah and<br />
Benjamin . <strong>The</strong> Jebusites were not, however,<br />
driven out ; and we learn that David purchased<br />
Mount Moriah from Ornan or Araunah<br />
the Jebusite as a site for the Temple . It is<br />
only in reference to this Temple that Jerusalem<br />
is connected with the legends <strong>of</strong> Ancient<br />
Craft Masonry . In the degrees <strong>of</strong> chivalry<br />
it is also important, because it was the city<br />
where the holy places were situated, and for<br />
the possession <strong>of</strong> which the Crusaders so long<br />
and so bravely contested. It was there, too,<br />
that the Templars and the Hospitalers were<br />
established as Orders <strong>of</strong> religious and military<br />
knighthood .<br />
Modern Speculative Masonry was introduced<br />
into Jerusalem by the establishment <strong>of</strong><br />
a Lodge in 1872, the warrant for which, on<br />
the application <strong>of</strong> Robert Morris and others,<br />
was granted by the <strong>Grand</strong> Lodge <strong>of</strong> Canada .<br />
Recently a Lodge has been warranted in<br />
England to meet at Chester, but to be in due<br />
course removed to Jerusalem, named "King<br />
Solomon's Temple," No . 3464.<br />
Jerusalem, Knight <strong>of</strong>. See Knight <strong>of</strong><br />
Jerusalem .<br />
Jerusalem, New . <strong>The</strong> symbolic name <strong>of</strong><br />
the Christian church (Rev . xxi. 2-21 ; iii. 12) .<br />
<strong>The</strong> Apostle John (Rev . xxi .), from the summit<br />
<strong>of</strong> a high mountain, beheld, in a pictorial<br />
symbol or scenic representation, a city resplendent<br />
with celestial brightness, which<br />
seemed to descend from the heavens to the<br />
earth . It was stated to be a square <strong>of</strong> about<br />
400 miles, or 12,000 stadia, equal to about<br />
16,000 miles in circumference-<strong>of</strong> course, a<br />
mystical number, denoting that the city was<br />
capable <strong>of</strong> holding almost countless myriads<br />
<strong>of</strong> inhabitants . <strong>The</strong> New Jerusalem was<br />
beheld, like Jacob's ladder, extending from<br />
earth to heaven . It plays an important part<br />
in the ritual <strong>of</strong> the Nineteenth Degree, or<br />
<strong>Grand</strong> Pontiff <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite, where the descent <strong>of</strong> the New<br />
Jerusalem is a symbol <strong>of</strong> the descent <strong>of</strong> the<br />
empire <strong>of</strong> Light and Truth upon the earth .<br />
Jerusalem, Prince <strong>of</strong>. See Prince <strong>of</strong><br />
Jerusalem.<br />
Jerusalem Word . In the <strong>Grand</strong> Mystery<br />
<strong>of</strong> the Freemasons Discovered <strong>of</strong> 1724 occurs<br />
the following question and answer :<br />
" Q. Give me the Jerusalem Word .<br />
"A . Giblin."<br />
<strong>The</strong> origin <strong>of</strong> this phrase may perhaps be<br />
thus traced . <strong>The</strong> theory that after the completion<br />
<strong>of</strong> the Temple a portion <strong>of</strong> the workmen<br />
traveled abroad to seek employm ent,<br />
while another portion remained at Jerusalem,<br />
was well known to the Fraternity at the<br />
beginning <strong>of</strong> the last century . It is amply<br />
detailed in that old manuscript known as the<br />
York MS ., which is now lost, but was translated<br />
by Krause, and inserted in his Kunsturkunden<br />
. It may be supposed that this<br />
"Jerusalem Word" was the word which the<br />
Masons used at Jerusalem, while the "Universal<br />
Word," which is given in the next question<br />
and answer, was the word common to the<br />
Craft everywhere . <strong>The</strong> Jerusalem Word, as<br />
such, is no longer in use but the Universal<br />
Word is still found in the first Degree .<br />
Jesse . A large candlestick, <strong>of</strong> metal, with<br />
many sconces, hanging from the ceiling, and<br />
symbolically referring to the Branch <strong>of</strong> Jesse .<br />
Jesuits . In the last century the Jesuits<br />
were charged with having an intimate connection<br />
with <strong>Freemasonry</strong>, and the invention<br />
<strong>of</strong> the degree <strong>of</strong> Kadosh was even attributed to<br />
those members <strong>of</strong> the Society who constituted<br />
the College <strong>of</strong> Clermont . This theory <strong>of</strong> a<br />
Jesuitical Masonry seems to have originated<br />
with the Illuminati who were probably governed<br />
in its promuigation by a desire to depreciate<br />
the character <strong>of</strong> all other <strong>Masonic</strong><br />
systems in comparison with their own, where<br />
no such priestly interference was permitted .<br />
Barruel sc<strong>of</strong>fs at the idea <strong>of</strong> such a connection<br />
and calls it (Hist. de Ja ., iv ., 287)<br />
"la fable de la Franc-MKonnerie Jesuitique ."<br />
For once he is right . Like oil and water,<br />
the tolerance <strong>of</strong> <strong>Freemasonry</strong> and the intolerance<br />
<strong>of</strong> the " Society <strong>of</strong> Jesus " cannot commingle<br />
.<br />
Yet it cannot be denied that, while the<br />
Jesuits have had no part in the construction <strong>of</strong><br />
pure <strong>Freemasonry</strong>, there are reasons for believing<br />
that they took an interest in the invention<br />
<strong>of</strong> some degrees and systems which<br />
were intended to advance their own interests .<br />
But wherever they touched the Institution<br />
they left the trail <strong>of</strong> the serpent . <strong>The</strong>y sought<br />
to convert its pure philanthropy and toleration<br />
into political intrigue and religious bigotry<br />
. Hence it is believed that they had<br />
something to do with the invention <strong>of</strong> those<br />
degrees, which were intended to aid the exiled<br />
house <strong>of</strong> Stuart in its efforts to regain the<br />
English throne, because they believed that<br />
would secure the restoration in England <strong>of</strong><br />
the Roman Catholic religion. Almost a library<br />
<strong>of</strong> books has been written on both<br />
sides <strong>of</strong> this subject in Germany and in<br />
France .<br />
Jetzirah, Book <strong>of</strong>. See Jezirah .<br />
Jewel <strong>of</strong> an Ancient <strong>Grand</strong> Master. A<br />
<strong>Masonic</strong> tradition informs us that the jewel <strong>of</strong><br />
an ancient <strong>Grand</strong> Master at the Temple was
JEWEL<br />
JEWELS 369<br />
the square and compass with the letter G between<br />
. This was the jewel worn by Hiram<br />
Abif on the day which deprived the Craft <strong>of</strong><br />
his invaluable services, and which was subsequently<br />
found upon him .<br />
Jewel, Member's . In many Lodges, especially<br />
among the Germans, where it is<br />
called "Mitglieder Zeichen," a jewel is provided<br />
for every member, and presented to<br />
him on his initiation or alliliation . It is to be<br />
worn from the buttonhole, and generally contains<br />
the name <strong>of</strong> the Lodge and some <strong>Masonic</strong><br />
device .<br />
Jewels, Immovable. See Jewels <strong>of</strong> a<br />
Lodge .<br />
Jewels, Movable . See Jewels <strong>of</strong> a Lodge .<br />
Jewels <strong>of</strong> a Lodge . Every Lodge is furnished<br />
with six jewels, three <strong>of</strong> which are movable<br />
and three immovable . <strong>The</strong>y are termed<br />
jewels, says Oliver, because they have a moral<br />
tendency which renders them jewels <strong>of</strong> inestimable<br />
value . <strong>The</strong> movable jewels, so called<br />
because they are not confined to any particular<br />
part <strong>of</strong> the Lodge, are the rough ashlar,<br />
the perfect ashlar, and the trestle-board . <strong>The</strong><br />
immovable jewels are the square, the level,<br />
and the plumb. <strong>The</strong>y are termed immovable,<br />
because they are appropriated to particular<br />
parts <strong>of</strong> the Lodge, where alone they should<br />
be found namely, the square to the east, the<br />
level to the west, and the plumb to the south .<br />
In the English system the division is the reverse<br />
<strong>of</strong> this. <strong>The</strong>re, the square, level, and<br />
plumb are called movable jewels, because<br />
they pass from the three <strong>of</strong>ficers who wear<br />
them to their successors .<br />
Jewels, Official . Jewels are the names applied<br />
to the emblems worn by the <strong>of</strong>ficers <strong>of</strong><br />
<strong>Masonic</strong> bodies as distinctive badges <strong>of</strong> their<br />
<strong>of</strong>fices . For the purpose <strong>of</strong> reference, the<br />
jewels worn in Symbolic Lodges, in Chapters,<br />
Councils, and Encampments are here appended.<br />
1 . In Symbolic Lodges .<br />
W. . Master wears a square .<br />
Senior Warden " a level .<br />
Junior Warden " a plumb .<br />
Treasurer cross keys .<br />
Secretary " cross pens .<br />
Senior Deacon "<br />
square and compass,<br />
sun in the center .<br />
Junior Deacon " square and compass,<br />
moon in the center .<br />
Steward " a cornucopia .<br />
Tiler " cross swords .<br />
<strong>The</strong> jewels are <strong>of</strong> silver in a subordinate<br />
Lodge and <strong>of</strong> gold in a <strong>Grand</strong> Lodge . In<br />
English Lodges, the jewel <strong>of</strong> the Deacon is a<br />
dove and olive branch .<br />
2 . In Royal Arch Chapters.<br />
High Priest wears a miter .<br />
King " a level surmounted by a<br />
crown .<br />
Scribe<br />
a plumb-rule surmounted<br />
by a turban .<br />
Captain <strong>of</strong> the Host<br />
Principal Sojourner<br />
Royal Arch Captain "<br />
<strong>Grand</strong> Master <strong>of</strong> the<br />
it<br />
Veils<br />
wears a triangular plate<br />
inscribed with<br />
a soldier .<br />
a triangular plate<br />
inscribed with<br />
a pilgrim.<br />
a sword .<br />
a sword .<br />
<strong>The</strong> other <strong>of</strong>ficers as in a Symbolic Lodge<br />
All the jewels are <strong>of</strong> gold, and suspended<br />
within an equilateral triangle .<br />
3 . In Royal and Select Councils .<br />
T . I . <strong>Grand</strong> Master<br />
wears a trowel and<br />
square .<br />
I. Hiram <strong>of</strong> Tyre " a trowel and<br />
level .<br />
Principal Conductor <strong>of</strong><br />
the Works<br />
It<br />
a trowel and<br />
plumb.<br />
Treasurer " a trowel and<br />
cross keys.<br />
Recorder " a trowel and<br />
cross pens .<br />
Captain <strong>of</strong> the Guards " a trowel and<br />
sword.<br />
Steward " a trowel and<br />
cross swords .<br />
Marshal " a trowel and<br />
baton .<br />
If a Conductor <strong>of</strong> the Council is used, he<br />
wears a trowel and baton, and then a scroll is<br />
added to the Marshal's baton to distinguish<br />
the two <strong>of</strong>ficers .<br />
All the jewels are <strong>of</strong> silver, and are enclosed<br />
within an equilateral triangle .<br />
4. In Commanderies <strong>of</strong> Knights Templars .<br />
Em't Commander wears a cross surmounted<br />
by rays <strong>of</strong> light .<br />
Generalissimo " a square surmounted<br />
by a paschal lamb .<br />
Captain-General " a level surmounted<br />
by a cock .<br />
Prelate a triple triangle .<br />
Senior Warden " a hollow square and<br />
sword <strong>of</strong> justice .<br />
Junior Warden<br />
" eagle and flaming<br />
sword .<br />
Treasurer " cross keys .<br />
Recorder " cross pens .<br />
Standard-Bearer " a plumb surmounted<br />
by a banner .<br />
Warder " a square plate inscribed<br />
with a<br />
trumpet and cross<br />
swords .<br />
Three Guards " a square plate inscribed<br />
with a<br />
battle-ax .<br />
<strong>The</strong> jewels are <strong>of</strong> silver .<br />
Jewels, Precious . In the lectures <strong>of</strong> the<br />
Second and Third degrees, allusion is made to<br />
certain moral qualities, which, as they are intended<br />
to elucidate and impress the most important<br />
moral principles <strong>of</strong> the degree, are for
370 JEWISH<br />
JOHN'S<br />
theirgreat value called the Precious Jewels <strong>of</strong><br />
a Fellow-Craft and the Precious Jewels <strong>of</strong> a<br />
Master Mason. <strong>The</strong>re are three in each de-<br />
Reel and they are referred to by the Alarm .<br />
eir explanation is esoteric .<br />
Jewish Rites and Ceremonies. A period<br />
<strong>of</strong> excitement in favor <strong>of</strong> the rites <strong>of</strong> Judaism<br />
centered upon and pervaded the people <strong>of</strong><br />
various nations during the early portion <strong>of</strong> the<br />
fourteenth century . <strong>The</strong> ceremonies grew and<br />
took fast hold upon the minds <strong>of</strong> the Romans,<br />
and, combining with their forms, spread to<br />
Constantinople and northwest to Germany<br />
and France . <strong>The</strong> Jewish rites, traditions, and<br />
legends thus entered the mystic schools. It<br />
was during this period that the legend <strong>of</strong> Hiram<br />
first became known (Bro . G . H . Fort), and<br />
Jehovah's name, and mystic forms were transmitted<br />
from Byzantine workmen to Teutonic<br />
sodalities and German gilds . Thus also, when<br />
the Christian enthusiasm pervades the North,<br />
Paganism gave way, and the formal toasts<br />
at the ceremonial banquets were drunk in<br />
the name <strong>of</strong> the saints in lieu <strong>of</strong> those <strong>of</strong> the<br />
Pagan gods .<br />
Jews, Disqualification <strong>of</strong>. <strong>The</strong> great<br />
principles <strong>of</strong> religious and political toleration<br />
which peculiarly characterize <strong>Freemasonry</strong><br />
would legitimately make no religious faith<br />
which recognized a Supreme Being a disqualification<br />
for initiation . But, unfortunately,<br />
these principles have not alwaysbeenregarded,<br />
and from an early period the German Lodges,<br />
and especially the Prussian, were reluctant to<br />
accord admission to Jews . This action has<br />
given great <strong>of</strong>fense to the <strong>Grand</strong> Lodges <strong>of</strong><br />
other countries which were more liberal in<br />
their views, and were more in accord with the<br />
<strong>Masonic</strong> spirit, and was productive <strong>of</strong> dissensions<br />
among the Masons <strong>of</strong> Germany, many<br />
<strong>of</strong> whom were opposed to this intolerant policy<br />
. But a better spirit now prevails ; and<br />
very recently the <strong>Grand</strong> Lodge <strong>of</strong> the Three<br />
Globes at Berlin, the leading <strong>Masonic</strong> body <strong>of</strong><br />
Prussia, has removed the interdict, and Judaism<br />
is there no longer a disqualification for<br />
initiation .<br />
Jezeeds . A Mohammedan sect in Turkey<br />
and Persia, which took its name from the<br />
founder, Jezeed, a chief who slew the sons <strong>of</strong><br />
Ali, the father-in-law <strong>of</strong> Mohammed . <strong>The</strong>y<br />
were ignorant in the extreme, having faith in<br />
both the Hebrew Bible and Koran ; their<br />
hymns were addressed, without distinction, to<br />
Moses, Christ, or Mohammed .<br />
Jezirah or Jetzirah, Book <strong>of</strong>. M"13`<br />
"TO ii e. Book <strong>of</strong> the Creation . A Kabbalistic<br />
worir, wLch is claimed by the Kabbalists as<br />
their first and oldest code <strong>of</strong> doctrines, although<br />
it has no real affinity with the tenets <strong>of</strong> the<br />
Kabbala . <strong>The</strong> authorship <strong>of</strong> it is attributed<br />
to the patriarch Abraham ; but the actual date<br />
<strong>of</strong> its first appearance is supposed to be about<br />
the ninth century . Steinschneider says that<br />
it opens the literature <strong>of</strong> the Secret Doctrine .<br />
Its fundamental idea is, that in the ten digits<br />
and the twenty letters <strong>of</strong> the Hebrew alphabet<br />
we are to find the origin <strong>of</strong> all things . Landauer,<br />
a German Hebraist, thinks that the<br />
author <strong>of</strong> the Jetzirah borrowed his doctrine<br />
<strong>of</strong> numbers from the School <strong>of</strong> Pythagoras,<br />
which is very probable. <strong>The</strong> old Masons, it is<br />
probable, derived some <strong>of</strong> their mystical ideas<br />
<strong>of</strong> sacred numbers from this work.<br />
Joabert. This, according to the legends<br />
<strong>of</strong> the high degrees, was the name <strong>of</strong> the chief<br />
favorite <strong>of</strong> Solomon, who incurred the displeasure<br />
<strong>of</strong> Hiram <strong>of</strong> Tyre on a certain occasion,<br />
but was subsequently pardoned, and, on<br />
account <strong>of</strong> the great attachment he had shown<br />
to the person <strong>of</strong> his master, was appointed the<br />
Secretary <strong>of</strong> Solomon and Hiram in their most<br />
intimate relations . He was afterward . still<br />
further promoted by Solomon, and appointed<br />
with Tito and Adoniram a Provost and Judge .<br />
He distinguished himself in his successful efforts<br />
to bring certain traitors to condign punishment,<br />
and although by his rashness he at<br />
first excited the anger <strong>of</strong> the king, he was subsequently<br />
forgiven, and eventually received<br />
the highest reward that Solomon could bestow<br />
by being made an Elect, Perfect, and<br />
Sublime Mason . <strong>The</strong> name is evidently not<br />
Hebrew, or must at least have undergone<br />
much corruption, for in its present form it cannot<br />
be traced to a Hebrew root. Lenning says<br />
(Encyclopadie) that it is Johaben, or, more<br />
properly, Ihaoben, which he interprets the Son<br />
<strong>of</strong> God ; but it would be difficult to find any<br />
such meaning according to the recognized<br />
rules <strong>of</strong> the Hebrew etymology .<br />
Joachim, Order <strong>of</strong>. A secret association<br />
instituted in Germany toward the end <strong>of</strong> the<br />
last century. Its recipients swore that they<br />
believed in the Trinity, and would never waltz .<br />
None but nobles, their wives and children,<br />
were admitted . It had no connection with<br />
Masonry .<br />
Jobei. (Heb., ~n1`, jubilans .) A name <strong>of</strong><br />
God used in the Thirteenth Degree, A. A .<br />
Scottish Rite .<br />
Jochebed. (Heb ., '1»1`, God-glorified.)<br />
<strong>The</strong> wife <strong>of</strong> Amram, and mother <strong>of</strong> Miriam,<br />
Moses, and Aaron .<br />
Johaben . (Heb., Latin, Filius Dei .)<br />
A name <strong>of</strong> continuous use in the A . A . Scottish<br />
Rite, and also mentioned in the Fourth and<br />
Fifth degrees <strong>of</strong> the modern French Rite .<br />
Johannite Masonry. A term introduced<br />
by Dr . Oliver to designate the system <strong>of</strong> Masonry,<br />
<strong>of</strong> which the two Sts. John are recognized<br />
as the patrons, and to whom the Lodges<br />
are dedicated, in contradistinction to the more<br />
recent system <strong>of</strong> Dr. Hemming, in which the<br />
dedication is to Moses and Solomon . Oliver<br />
was much opposed to the change, and wrote an<br />
interesting work on the subject entitled A<br />
Mirror for the Johannite Masons, which was<br />
published in 1848. According to his definition,<br />
the system practised in the United States<br />
is Johannite Masonry .<br />
Johannites. A <strong>Masonic</strong>o-religious sect<br />
established in Paris, in 1814, by Fabre-Paliprat,<br />
and attached to the Order <strong>of</strong> the Temple,<br />
<strong>of</strong> which he was the <strong>Grand</strong> Master . (See<br />
Levitikon and Temple, Order <strong>of</strong> the .)<br />
John's Brothers . In the charter <strong>of</strong> Cologne,<br />
it is said that before the year 1440 the
JOHNSON<br />
JONES 371<br />
eociety <strong>of</strong> Freemasons was known by no other<br />
name thaw that <strong>of</strong> "John's Brothers," Joannaeorum<br />
fratrum ; that they then began to be<br />
called at Valenciennes, Free and Accepted<br />
Masons and that at that time, in some parts<br />
<strong>of</strong> Flanders, by the assistance and riches <strong>of</strong> the<br />
brotherhood, the first hospitals were erected<br />
for the relief <strong>of</strong> such as were afflicted Nvith St .<br />
Anthony's fire . In another part <strong>of</strong> the charter<br />
it is said that the authors <strong>of</strong> the associations<br />
were called "Brothers consecrated to<br />
John" fratres Joanni Sacros-because "they<br />
followed the example and imitation <strong>of</strong> John<br />
the Baptist ."<br />
Johnson . Sometimes spelled Johnstone .<br />
An adventurer, and <strong>Masonic</strong> charlatan, whose<br />
real name was Leucht . He assumed Masonry<br />
as a disguise under which he could carry on his<br />
impositions . He appeared first at Jena, in the<br />
beginning <strong>of</strong> the year 1763, and proclaimed<br />
that he had been deputed by the chiefs <strong>of</strong><br />
Templar Masonry in Scotland to introduce a<br />
reform into the German Lodges . He established<br />
a Chapter <strong>of</strong> Strict Observance (the<br />
Rite then dominating in Germany), and assumed<br />
the dignity <strong>of</strong> <strong>Grand</strong> Prior . He made<br />
war upon Rosa, the founder <strong>of</strong> the Rosaic Rite,<br />
and upon the <strong>Grand</strong> Lodge <strong>of</strong> the Three<br />
Globes, which then sustained that enthusiast .<br />
Many <strong>of</strong> the German Lodges succumbed to his<br />
pretensions, and, surrendering their Warrants,<br />
gave in their adhesion to Johnson . Von Hund<br />
himself was at first deceived by him ; but in<br />
1764, at Altenberg, having discovered that<br />
Johnson had been formerly under the name <strong>of</strong><br />
Becker, the secretary <strong>of</strong> tie Prince <strong>of</strong> Bernber~,<br />
whose confidence he had betrayed ; that<br />
during the seven years' war he had been wandering<br />
about, becoming finally, the servant <strong>of</strong><br />
a Mason, whose papers he had stolen, and that<br />
by means <strong>of</strong> these papers he had been passing<br />
himself as that individual, B . von Hund denounced<br />
him as an impostor . Johnson fled,<br />
but was subsequently arrested at Magdeburg,<br />
and imprisoned in the fortress <strong>of</strong> Wartzberg,<br />
where in 1773 he died suddenly .<br />
John the Baptist. See Saint John the<br />
Baptist.<br />
John the Evangelist . See Saint John the<br />
Evangelist.<br />
Joinvilie, Chaillou de. See Chaillou de<br />
Joinville.<br />
Jokshan . (Heb .,,Tnj)`, fowler.) <strong>The</strong> second<br />
son <strong>of</strong> Abraham and Keturah, whose sons appear<br />
to be the ancestors <strong>of</strong> the Sabeans and<br />
Dedanites, who inhabited part <strong>of</strong> Arabia Felix .<br />
(Same as Jeksan .)<br />
Jones, Inigo. One <strong>of</strong> the most celebrated<br />
<strong>of</strong> English architects, and hence called the<br />
Vitruvius <strong>of</strong> England . He was born at London<br />
on July 15, 1573, and died June 21, 1652, in<br />
the seventy-ninth year <strong>of</strong> his age . He was<br />
successively the architect <strong>of</strong> three kings-<br />
James I ., Charles I., and Charles II .-and<br />
during his long career superintended the erection<br />
<strong>of</strong> many <strong>of</strong> the most magnificent public<br />
and private edifices in England, among which<br />
were the Banqueting-House <strong>of</strong> Whitehall, and<br />
the old church <strong>of</strong> St . Paul's . Jones's <strong>of</strong>ficial<br />
position placed him, <strong>of</strong> course, in close connection<br />
with the Operative Masons . Anderson,<br />
seizing on this circumstance, says that<br />
James I . "approved <strong>of</strong> his being chosen <strong>Grand</strong><br />
Master <strong>of</strong> England, to preside over the<br />
Lodges" (Constitutions, 1738, p . 98) ; but the<br />
Earl <strong>of</strong> Pembroke being afterward chosen<br />
<strong>Grand</strong> Master, he appointed Jones his Deputy .<br />
<strong>The</strong>se statements are copied by Entick and<br />
Noorthouck in their respective editions <strong>of</strong><br />
the Book <strong>of</strong> Constitutions ; but it, is hardly<br />
necessary to say that they need historical confirmation<br />
. Preston says :<br />
"During his administration, several learned<br />
men were initiated into the Order, and the society<br />
considerably increased in consequence<br />
and reputation . Ingenious artists daily resorted<br />
to England, where they met with great<br />
encouragement ; Lodges were instituted as<br />
seminaries <strong>of</strong> instruction in the sciences and<br />
polite arts, after the model <strong>of</strong> the Italian<br />
schools ; the communications <strong>of</strong> the Fraternity<br />
were established, and the annual festivals<br />
regularly observed ."<br />
<strong>The</strong>re may be exaggeration or assumption<br />
in much <strong>of</strong> this, but it cannot be denied that<br />
the <strong>of</strong>fice <strong>of</strong> Jones as "King's Architect," and<br />
his labors as the most extensive builder <strong>of</strong> his<br />
time, must have brought him into close intimacy<br />
with the associations <strong>of</strong> Operative Masons,<br />
which were being rapidly influenced by a<br />
speculative character . It will be remembered<br />
that six years before Jones's death, Elias Ashmole<br />
was, by his own account, made a Freemason<br />
at Warrington, and Jones the architect<br />
and builder could hardly have taken less interest<br />
in the society than Ashmole the astrologer<br />
and antiquary . We have, perhaps, a<br />
right to believe that Jones was a Freemason.<br />
Jones, Stephen . A miscellaneous writer<br />
and <strong>Masonic</strong> author <strong>of</strong> some celebrity . He<br />
was born at London in 1764, and educated at<br />
St. Paul's school . He was, on leaving school,<br />
placed under an eminent sculptor, but, on account<br />
<strong>of</strong> some difference, was removed and<br />
apprenticed to a printer . On the expiration <strong>of</strong><br />
his articles, he was engaged as corrector <strong>of</strong> the<br />
press, by Mr . Strahan, the king's printer .<br />
Four years afterward, he removed to the<br />
<strong>of</strong>fice <strong>of</strong> Mr . Thomas Wright, where he remained<br />
until 1797, when the death <strong>of</strong> his employer<br />
dissolved his immediate connection<br />
with the printing business . He then became<br />
the editor <strong>of</strong> the Whitehall Evening Post, and,<br />
on the decline <strong>of</strong> that paper, <strong>of</strong> the General<br />
Evening Post, and afterward <strong>of</strong> the European<br />
Magazine . His contributions to literature<br />
were very various . He supervised an edition<br />
<strong>of</strong> Reed's Biographia Dramatica, an abridgment<br />
<strong>of</strong> Burke's Reflections on the French Revolution,<br />
and also abridgments <strong>of</strong> many other<br />
popular works . But, he is best known in<br />
general literature by his Pronouncing and Explanatory<br />
Dictionary <strong>of</strong> the English Language,<br />
published in 1798 . This production, although<br />
following Walker's far superior work, was<br />
very favorably received by the public .<br />
In Masonry, Stephen Jones occupied a very<br />
high position . He was a Past Master <strong>of</strong> the
372 JOPPA<br />
JOSHUA<br />
Lodge <strong>of</strong> Antiquity, <strong>of</strong> which William Preston<br />
was a member, and <strong>of</strong> whom Jones was an intimate<br />
friend, and one <strong>of</strong> his executors . Preston<br />
had thoroughly instructed him in his<br />
system, and after the death <strong>of</strong> that distinguished<br />
Mason, he was the first to fill the appointment<br />
<strong>of</strong> Prestonian lecturer . In 1797 he<br />
published <strong>Masonic</strong> Miscellanies in Prose and<br />
Poetry, which went through many editions,<br />
the last being that <strong>of</strong> 1811 . In a graceful dedication<br />
to Preston he acknowledges his indebtedness<br />
to him for any insight that he may<br />
have acquired into the nature and design <strong>of</strong><br />
Masonry . In 1816 he contributed the article<br />
"Masonry or *reemasonry" to the Encyclopedia<br />
Londinensis . In 1821 after the<br />
death <strong>of</strong> Preston, he published an edition <strong>of</strong> the<br />
Illustrations, with Additions and Corrections .<br />
Bro . Matthew Cooke (London Freemasons'<br />
Magazine, September, 1859) says <strong>of</strong> him :<br />
"In the <strong>Masonic</strong> Craft, Bro . Jones was very<br />
deeply versed . He was a man <strong>of</strong> genial sympathies,<br />
and a great promoter <strong>of</strong> social gatherings."<br />
John Britton the architect, who knew<br />
him well, says <strong>of</strong> him (Autobiog ., p . 302), that<br />
"he was a man <strong>of</strong> mild disposition, strict honesty,<br />
great industry, and unblemished character<br />
." In his latter days he was in embarrassed<br />
circumstances, and derived pecuniary<br />
aid from the Literary Fund. He died, on December<br />
20, 1828, <strong>of</strong> dropsy, in King Street,<br />
Holborn, London .<br />
Joppa. A town <strong>of</strong> Palestine and the seaport<br />
<strong>of</strong> Jerusalem, from which it is distant<br />
about forty miles in a westerly direction . It<br />
was here that the King <strong>of</strong> Tyre sent ships<br />
laden with timber and marble to be forwarded<br />
overland to Solomon for the construction <strong>of</strong><br />
the Temple . Its shore is exceedingly rough,<br />
and much dreaded by navigators, who, on account<br />
<strong>of</strong> its exposure, and the perpendicularity<br />
<strong>of</strong> its banks, are compelled to be perpetually<br />
on their guard . <strong>The</strong> following extract<br />
from the narrative <strong>of</strong> the Baron Geramb, a<br />
Trappist, who visited the Holy Land in 1842,<br />
will be interesting to Mark Masters . "Yesterday<br />
morning at daybreak, boats put <strong>of</strong>f and<br />
surrounded the vessel to take us to the town<br />
(<strong>of</strong> Joppa), the access to which is difficult on<br />
account <strong>of</strong> the numerous rocks that present to<br />
view their bare flanks . <strong>The</strong> walls were covered<br />
with spectators, attracted by curiosity . <strong>The</strong><br />
boats being much lower than the bridge, upon<br />
which one is obliged to climb, and having no<br />
ladder, the landing is not effected without danger.<br />
More than once it has happened that passengers,<br />
in springing out, have broken their<br />
limbs ; and we might have met with the like<br />
accident, if several persons had not hastened to<br />
our assistance ." (Pilgrimage to Jerusalem and<br />
Mount Sinai, vol . i., p. 27 .) <strong>The</strong> place is now<br />
called Jaffa.<br />
Joram . (Heb ., D11y, excelsus.) One <strong>of</strong><br />
three architects sent by Solomon to superintend<br />
the cutting and preparing <strong>of</strong> timber .<br />
Jordan. A river <strong>of</strong> Judea, on the banks <strong>of</strong><br />
which occurred the slaughter <strong>of</strong> the Ephraimites,<br />
which is alluded to in the Second Degree .<br />
Jordan, Charles Stephen . Secret coun-<br />
selor <strong>of</strong> the King <strong>of</strong> Prussia, and Vice-President<br />
<strong>of</strong> the Academy <strong>of</strong> Sciences in Berlin,<br />
was born in the year 1700, and died in the<br />
year 1745. In the year 1740, he founded<br />
with the Baron von Bielfeld, the Lodge <strong>of</strong><br />
Three Globes at Berlin, <strong>of</strong> which he was Secretary<br />
until the time <strong>of</strong> his death .<br />
Jordan, Fords <strong>of</strong> the . <strong>The</strong> exact locality<br />
<strong>of</strong> these fords (or "passages," as the Bible<br />
terms them) cannot now be designated, but<br />
most likely they were those nearly due east<br />
<strong>of</strong> Seikoot, and opposite Mizpah . At these<br />
fords, in summer time, the water is not more<br />
than three or four feet deep, the bottom being<br />
composed <strong>of</strong> a hard limestone rock . If, as<br />
some think, the fords thirty miles higher up<br />
are those referred to the same desexiption will<br />
apply . At either place, the Jordan is about<br />
eighty feet wide ; its banks encumbered by<br />
a dense growth <strong>of</strong> tamarisks, cane, willows,<br />
thorn bushes, and other low vegetation <strong>of</strong> the<br />
shrubby and thorny sorts, which make it difficult<br />
even to approach the margin <strong>of</strong> the<br />
stream . <strong>The</strong> Arabs cross the river at the present<br />
day, at stages <strong>of</strong> low water, at a number <strong>of</strong><br />
fords, from the one near the point where the<br />
Jordan leaves the sea <strong>of</strong> Galilee, down to the<br />
Pilgrims' Ford, six miles above the Dead Sea .<br />
(Morris, <strong>Freemasonry</strong> in the Holy Land, p . 316 .)<br />
Joseph II. This emperor <strong>of</strong> Germany,<br />
who succeeded his mother Maria <strong>The</strong>resa, at<br />
one time encouraged the Masons in his dominions,<br />
and, notwithstanding the efforts <strong>of</strong> the<br />
priests to prevent it, issued a decree in 1785,<br />
written, says Lenning, by his own hand,<br />
which permitted the meetings <strong>of</strong> Lodges<br />
under certain restrictions as to number . In<br />
this decree he says :<br />
"In return for their compliance with this<br />
ordinance, the government accords to the<br />
Freemasons welcome, protection, and liberty ;<br />
leaving entirely to their own direction the control<br />
<strong>of</strong> their members and their constitutions .<br />
<strong>The</strong> government will not attempt to penetrate<br />
into their mysteries .<br />
"Following these directions, the Order <strong>of</strong><br />
Freemasons, in which body are comprised a<br />
great number <strong>of</strong> worthy men who are wellknown<br />
to me, may become useful to the<br />
state ."<br />
But the Austrian Masons did not enjoy this<br />
tolerance long ; the Emperor at length yielded<br />
to the counsels and the influence <strong>of</strong> the bigoted<br />
priesthood, and in 1789 the ordinance was<br />
rescinded, and the Lodges were forbidden to<br />
congregate under the severest penalties .<br />
Josephus, Flavlus . A Jewish author who<br />
lived in the first century, and wrote in Greek,<br />
among other works, a History <strong>of</strong> the Jews, to<br />
which recourse has been had in some <strong>of</strong> the<br />
high degrees, such as the Prince <strong>of</strong> Jerusalem<br />
and Knight <strong>of</strong> the Red Cross, or Red Cross <strong>of</strong><br />
Babylon, for details in framing their rituals .<br />
Joshaphat, Son <strong>of</strong> Ahilud . <strong>The</strong> name <strong>of</strong><br />
the Orator in the degree <strong>of</strong> Provost and Judge,<br />
A . A. Scottish Rite .<br />
Joshua. <strong>The</strong> high priest who, with Zerubbabel<br />
the Prince <strong>of</strong> Judah, superintended<br />
the rebuilding <strong>of</strong> the Temple after the Baby-
JOURNEY<br />
JURISDICTION 373<br />
Ionian captivity . He was the high priest by<br />
lineal descent from the pontifical family, for<br />
he was the son <strong>of</strong> Josadek, who was the son <strong>of</strong><br />
Seraiah, who was the high priest when the<br />
Temple was destroyed by the Chaldeans . He<br />
was distinguished for the zeal with which he<br />
prosecuted the work <strong>of</strong> rebuilding, and opposed<br />
the interference <strong>of</strong> the Samaritans . He<br />
is represented by the High Priest in the Royal<br />
Arch Degree according to the York and American<br />
Rites .<br />
Journey. Journeywork, or work by the<br />
day, in contradistinction to task, or work by<br />
the piece, and so used in all the old Constitutions.<br />
Thus, in the Dowland MS ., there is<br />
the charge "that noe maister nor fellows, put<br />
no lord's work to taske that was want to goe<br />
to jornaye ." It was fairer to the lord and to<br />
the craftsman to work by the day than by the<br />
piece.<br />
Journeyman . When the Lodges were altogether<br />
operative in their character, a Mason,<br />
having served his apprenticeship, began to<br />
work for himself, and he was then called a<br />
journeyman ; but he was required, within a<br />
reasonable period (in Scotland it was two<br />
years), to obtain admission into a Lodge, when<br />
he was said to have passed a Fellow-Craft .<br />
Hence the distinction between Fellow-Crafts<br />
and journeymen was that the former were and<br />
the latter were not members <strong>of</strong> Lodges . Thus,<br />
in the minutes <strong>of</strong> St. Mary's Chapel Lodge <strong>of</strong><br />
Edinburgh, on the 27th <strong>of</strong> December, 1689, it<br />
was declared that "No Master shall employ a<br />
person who has not been passed a Fellow<br />
Craft in two years after the expiring <strong>of</strong> his apprenticeship"<br />
; and the names <strong>of</strong> several journeymen<br />
are given who had not complied with<br />
the law . A similar regulation was repeated<br />
by the same Lodge in 1705, complaint having<br />
been made "that there are several Masters<br />
<strong>of</strong> this house that tolerate jurnimen to work<br />
up and down this citie contrary to their oath<br />
<strong>of</strong> admission" ; and such journeymen were<br />
forbidden to seek employment . <strong>The</strong> patronage<br />
<strong>of</strong> the Craft <strong>of</strong> Freemasons was bestowed<br />
only on those who had become "free <strong>of</strong> the<br />
gil "<br />
Jova. A significant word in the high degrees.<br />
It is a corrupted form <strong>of</strong> the Tetragrammaton.<br />
Jua. A corrupted form <strong>of</strong> the Tetragrammaton,<br />
and a significant word in the high<br />
degrees .<br />
Jubal Cain. Erroneously used for Tubal<br />
Cain, which see. Jubal was the second son<br />
<strong>of</strong> Lamech by his first wife, Ada, and was the<br />
founder <strong>of</strong> the science <strong>of</strong> music ; while the<br />
third son, Tubal Cain, was a famous smithwright<br />
.<br />
Jubela-o-m . <strong>The</strong> mythical names <strong>of</strong> assassins,<br />
the true interpretation <strong>of</strong> which is<br />
only known to the initiate who is an esoteric<br />
student .<br />
Judah. <strong>The</strong> whole <strong>of</strong> Palestine was sometimes<br />
called the land <strong>of</strong> Judah, because Judah<br />
was a distinguished tribe in obtaining possession<br />
<strong>of</strong> the country . <strong>The</strong> tribe <strong>of</strong> Judah bore<br />
a lion in its standard, and hence the Ma-<br />
sonic allusion to the Lion <strong>of</strong> the tribe <strong>of</strong><br />
Judah. (See also Genesis xlix. 9, "Judah is a<br />
lion's whelp .")<br />
Judah and Benjamin . Of the twelve<br />
tribes <strong>of</strong> Israel who were, at various times,<br />
carried into captivity, only two, those <strong>of</strong> Judah<br />
and Benjamin, returned under Zerubbabel to<br />
rebuild the second Temple . Hence, in the high<br />
degrees, which are founded on events that occurred<br />
at and after the building <strong>of</strong> the second<br />
Temple, the allusions are made only to the<br />
tribes <strong>of</strong> Judah and Benjamin .<br />
Judith. (Heb ., i1"11,T1 .) Used in the<br />
French Adoptive Masonry, and in the Fifth<br />
Degree <strong>of</strong> Sovereign Illustrious Ecossais .<br />
Jug Lodges . An opprobrious epithet bestowed,<br />
during the anti-<strong>Masonic</strong> excitement,<br />
upon certain assemblages <strong>of</strong> worthless men<br />
who pretended to confer the degrees upon<br />
candidates weak enough to confide in them .<br />
<strong>The</strong>y derived their instructions from the socalled<br />
expositions <strong>of</strong> Morgan, and exacted a<br />
trifling fee for initiation, which was generally<br />
a jug <strong>of</strong> whisky, or money enough to buy one .<br />
<strong>The</strong>y were found in the mountain regions <strong>of</strong><br />
North and South Carolina and Georgia .<br />
Junior Adept. (Junior Adeptus .) One <strong>of</strong><br />
the degrees <strong>of</strong> the German Rose Croix .<br />
Junior Entered Apprentice . According<br />
to the rituals <strong>of</strong> the early part <strong>of</strong> the last<br />
century, the Junior Entered Apprentice was<br />
placed in the North, and his duty was to keep<br />
out all cowans and eavesdroppers . <strong>The</strong>re was<br />
also a Senior Entered Apprentice, and the two<br />
seem to have occupied, in some manner, the<br />
positions now occupied by the Senior and<br />
Junior Deacons. (See Senior Entered Apprentice<br />
.)<br />
Junior Overseer . <strong>The</strong> lowest <strong>of</strong>ficer in a<br />
Mark Lodge . When Royal Arch Chapters<br />
are opened in the Mark Degree, the duties <strong>of</strong><br />
the Junior Overseer are performed by the<br />
<strong>Grand</strong> Master <strong>of</strong> the First Veil .<br />
Junior Warden . <strong>The</strong> third <strong>of</strong>ficer in a<br />
Symbolic Lodge. He presides over the Craft<br />
during the hours <strong>of</strong> refreshment, and, in the<br />
absence <strong>of</strong> the Master and Senior Warden, he<br />
performs the duty <strong>of</strong> presiding <strong>of</strong>ficer . Hence,<br />
if the Master and Senior Warden were to<br />
die or remove from the jurisdiction, the Junior<br />
Warden would assume the chair for the remainder<br />
<strong>of</strong> the term . <strong>The</strong> jewel <strong>of</strong> the<br />
Junior Warden is a plumb, emblematic <strong>of</strong> the<br />
rectitude <strong>of</strong> conduct which should distinguish<br />
the brethren when, during the hours <strong>of</strong> refreshment,<br />
they are beyond the precincts <strong>of</strong><br />
the Lodge. His seat is in the South, and he<br />
represents the Pillar <strong>of</strong> Beauty . He has placed<br />
before him, and carries in procession, a column,<br />
which is the representative <strong>of</strong> the lefthand<br />
pillar which stood at the porch <strong>of</strong> the<br />
Temple . (See Wardens .)<br />
<strong>The</strong> sixth <strong>of</strong>ficer in a Commandery <strong>of</strong><br />
Knights Templar is also styled Junior Warden .<br />
His duties, especially in the reception <strong>of</strong> candidates,<br />
are very important . His jewel <strong>of</strong><br />
<strong>of</strong>fice is an Eagle holding a Flaming Sword .<br />
Jurisdiction <strong>of</strong> a <strong>Grand</strong> Lodge . <strong>The</strong><br />
jurisdiction <strong>of</strong> a <strong>Grand</strong> Lodge extends over
374 JURISDICTION<br />
JUST<br />
every Lodge working within its territorial<br />
limits, and over all places not already occupied<br />
by a <strong>Grand</strong> Lodge . <strong>The</strong> territorial<br />
limits <strong>of</strong> a <strong>Grand</strong> Lodge are determined in<br />
general by the political boundaries <strong>of</strong> the<br />
country in which it is placed . Thus the territorial<br />
limits <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> New York<br />
are circumscribed within the settled boundaries<br />
<strong>of</strong> that State . Nor can its jurisdiction extend<br />
beyond these limits into any <strong>of</strong> the<br />
neighboring States . <strong>The</strong> <strong>Grand</strong> Lodge <strong>of</strong> New<br />
York could not, therefore, without an infringement<br />
<strong>of</strong> <strong>Masonic</strong> usage, grant a Warrant <strong>of</strong><br />
Constitution to any Lodge located in any<br />
State where there was already a <strong>Grand</strong> Lodge .<br />
It might, however, charter a Lodge in a Territory,<br />
where there is not in existence a <strong>Grand</strong><br />
Lodge <strong>of</strong> that Territory . Thus the Lodges <strong>of</strong><br />
Franceheldtheirallegianceto the<strong>Grand</strong>Lodge<br />
<strong>of</strong> England until the formation <strong>of</strong> a <strong>Grand</strong><br />
Lodge <strong>of</strong> France, and the <strong>Grand</strong> Lodges <strong>of</strong><br />
both England, Scotland, and France granted<br />
Warrants to various Lodges in America until<br />
after the Revolution, when the States began<br />
to organize <strong>Grand</strong> Lodges for themselves . For<br />
the purpose<strong>of</strong> avoiding collision and unfriendly<br />
feeling, it has become the settled usage, that<br />
when a <strong>Grand</strong> Lodge has been legally organized<br />
in a State, all the Lodges within its limits<br />
musts urrender the charters which they have<br />
received from foreign bddies, and accept new<br />
ones from the newly established <strong>Grand</strong> . Lodge .<br />
This is the settled and well-recognized law <strong>of</strong><br />
American and English Masonry . But the continental<br />
Masons, and especially the Germans,<br />
have not so rigidly interpreted this law <strong>of</strong> unoccupied<br />
territory ; and there have been in<br />
France, and still are in Germany, several<br />
<strong>Grand</strong> Lodges in the same kingdom exercising<br />
coordinate powers .<br />
Jurisdiction <strong>of</strong> a Lodge . <strong>The</strong> jurisdiction<br />
<strong>of</strong> a Lodge is geographical or personal .<br />
<strong>The</strong> geographical jurisdiction <strong>of</strong> a Lodge is that<br />
which it exercises over the territory within<br />
which it is situated, and extends to all the<br />
Masons, affiliated and unaffiliated, who -live<br />
within that territory . This jurisdiction extends<br />
to a point equally distant from the adjacent<br />
Lodge . Thus, if two Lodges are situated<br />
within twenty miles <strong>of</strong> each other, the<br />
geographical jurisdiction <strong>of</strong> each will extend<br />
ten miles from its seat in the direction <strong>of</strong><br />
the other Lodge . But in this case both Lodges<br />
must be situated in the same State, and hold<br />
their Warrants from the same <strong>Grand</strong> Lodge ;<br />
for it is a settled point <strong>of</strong> <strong>Masonic</strong> law that no<br />
Lodge can extend its geogr aphical jurisdiction<br />
beyond the territorial limits <strong>of</strong> its own<br />
<strong>Grand</strong> Lodge .<br />
<strong>The</strong> personal jurisdiction <strong>of</strong> a Lodge is that<br />
penal jurisdiction which it exercises over its<br />
own members wherever they may be situated .<br />
No matter how far a Mason may remove from<br />
the Lodge <strong>of</strong> which he is a member, his allegiance<br />
to that Lodge is indefeasible so long as<br />
he continues a member, and it may exercise<br />
penal jurisdiction over him .<br />
Jurisdiction <strong>of</strong> a Supreme Council.<br />
<strong>The</strong> <strong>Masonic</strong> jurisdiction <strong>of</strong> the whole territory<br />
<strong>of</strong> the United States for the Ancient and<br />
Accepted Scottish Rite was divided between<br />
the Southern and Northern Supreme Councils<br />
in accordance with a special concession<br />
made by the former body in 1813, when the<br />
latter was organized . By this concession the<br />
Northern Supreme Council has jurisdiction<br />
over the States <strong>of</strong> Maine, New Hampshire,<br />
Vermont, Massachusetts, Rhode Island, Connecticut,<br />
New York, New Jersey, Delaware,<br />
Pennsylvania Ohio, Illinois, and Indiana ;<br />
all the other Atates and Territories are under<br />
the jurisdiction <strong>of</strong> the Southern Supreme<br />
Council.<br />
Justice. One <strong>of</strong> the four cardinal virtues,<br />
the practise <strong>of</strong> which is inculcated in the First<br />
Degree . <strong>The</strong> Mason who remembers how emphatically<br />
he has been charged to preserve<br />
an upright position in all his dealings with<br />
mankind, should never f ail to act justly to himself,<br />
to his brethren, and to the world . This<br />
is the corner-stone on which alone he can expect<br />
"to erect a superstructure alike honorable<br />
to himself and to the Fraternity." In<br />
iconology, Justice is usually represented as a<br />
matron with bandaged eyes, holding in one<br />
hand a sword and in the other a pair <strong>of</strong> scales<br />
at equipoise . But in Masonry the true symbol<br />
<strong>of</strong> Justice, as illustrated in the First Degree<br />
is the feet firmly planted on the ground, and<br />
the body upright.<br />
Justification . <strong>The</strong> Fifth Degree in the<br />
Rite <strong>of</strong> Fessler .<br />
Just Lodge . A Lodge is said to be Just,<br />
Perfect, and Regular under the following circumstances<br />
: Just, when it is furnished with<br />
the three Great Lights ; Perfect, when it contains<br />
the constitutional number <strong>of</strong> members ;<br />
and Regular, when it is working under a Charter<br />
<strong>of</strong> Warrant <strong>of</strong> Constitution emanating<br />
from the legal authority.
KABBALA 375<br />
H. (Heb ., 5, Caph, signifying hollow <strong>of</strong> the<br />
hand .) This is the eleventh letter <strong>of</strong> the English<br />
alphabet and in Hebrew<br />
has the numerical<br />
value <strong>of</strong> 20 . In the Chaldaic<br />
or hieroglyphic it is represented<br />
by a hand .<br />
Haaba . <strong>The</strong> name <strong>of</strong> the holy temple <strong>of</strong><br />
Mecca, which is to the Mohammedans what<br />
the Temple <strong>of</strong> Solomon was to the Jews . It is<br />
certainly older, as Gibbon admits, than the<br />
Christian era, and is supposed, by the tradition<br />
<strong>of</strong> the Arabians, to have been erected<br />
in the nineteenth century B .c ., by Abraham,<br />
who was assisted by his son Ishmael . It derives<br />
its name <strong>of</strong> Kaaba from its cubical form,<br />
it being fifteen feet long, wide, and high . It<br />
has but one aperture for light, which is a door<br />
in the east end . In the northeast corner is<br />
a black stone, religiously venerated by the<br />
Mussulmans, called "the black stone <strong>of</strong> the<br />
Kaaba," around which cluster many traditions .<br />
One <strong>of</strong> these is that it came down from Paradise,<br />
and was originally as white as milk, but<br />
that the sins <strong>of</strong> mankind turned it black ; another<br />
is, that it is a ruby which was originally<br />
one <strong>of</strong> the precious stones <strong>of</strong> heaven, but that<br />
God deprived it <strong>of</strong> its brilliancy, which would<br />
have illuminated the world from one end to<br />
the other. Syed Ahmed, who, for a Mussulman<br />
has written a very rational History <strong>of</strong><br />
the loly Mecca (London, 1870), says that the<br />
black stone is really a piece <strong>of</strong> rock from the<br />
mountains in the vicinity <strong>of</strong> Mecca ; that it<br />
owes its black color to the effects <strong>of</strong> fire ; and<br />
that before the erection <strong>of</strong> the temple <strong>of</strong> the<br />
Kaaba, it was no other than one <strong>of</strong> the numerous<br />
altars erected for the worship <strong>of</strong> God, and<br />
was, together with other stones, laid up in<br />
one <strong>of</strong> the corners <strong>of</strong> the temple at the time <strong>of</strong><br />
its construction. It is, in fact, one <strong>of</strong> the<br />
relics <strong>of</strong> the ancient stone worship ; yet it reminds<br />
us <strong>of</strong> the foundation-stone <strong>of</strong> the Solomonic<br />
Temple, to which building the temple<br />
<strong>of</strong> the Kaaba has other resemblances . Thus,<br />
Syed Ahmed, who, in opposition to most<br />
Christian writers, devoutly believes in its<br />
Abrahamic or n, says that (p . 6) "the temple<br />
<strong>of</strong> the Kaaba was built by Abraham in<br />
conformity with those religious practices according<br />
to which, after a lapse <strong>of</strong> time, the descendants<br />
<strong>of</strong> his second son built the Temple<br />
<strong>of</strong> Jerusalem ."<br />
Kabbala. <strong>The</strong> mystical philosophy or<br />
theosophy <strong>of</strong> the Jews is called the Kabbala .<br />
<strong>The</strong> word is derived from the Hebrew 5Z7,<br />
Kabal, signifying to receive, because it is the<br />
doctrine received from the elders . It has sometimes<br />
been used in an enlarged sense, as comprehending<br />
all the explanations, maxims, and<br />
ceremonies which have been traditionally<br />
handed down to the Jews ; but in that more<br />
limited acceptation, in which it is intimately<br />
connected with the symbolic science <strong>of</strong> <strong>Freemasonry</strong>,<br />
the Kabbala may be defined to be a<br />
system <strong>of</strong> philosophy which embraces certain<br />
mystical interpretations <strong>of</strong> Scripture, and<br />
metaphysical speculations concerning the<br />
Deity, man, and spiritual beings. In these<br />
interpretations and speculations, according to<br />
the Jewish doctors, were enveloped the most<br />
pr<strong>of</strong>ound truths <strong>of</strong> religion, which, to be comprehended<br />
by finite beings, are obliged to be<br />
revealed through the medium <strong>of</strong> symbols and<br />
allegories. Buxtorf (Lex. Talm.) defines the<br />
Kabbala to be a secret science, which treats in<br />
a mystical and enigmatical manner <strong>of</strong> things<br />
divine, angelical, theological, celestial, and<br />
metaphysical ; the subjects being enveloped<br />
in striking symbols and secret modes <strong>of</strong> teaching<br />
. Much use is made <strong>of</strong> it in the high degrees,<br />
and entire Rites have been constructed<br />
on its principles . Hence it demands a place<br />
in any general work on Masonry .<br />
In what estimation the Kabbala is held by<br />
Jewish scholars, we may learn from the traditions<br />
which they teach, and which Dr . Ginsburg<br />
has given in his exhaustive work (Kabbalah,<br />
p . 84), in the following words :<br />
"<strong>The</strong> Kabbalah was first taught by God<br />
himself to a select company <strong>of</strong> angels, who<br />
formed a theosophic school in Paradise .<br />
After the fall, the angels most graciously communicated<br />
this heavenly doctrine to the disobedient<br />
child <strong>of</strong> earth, to furnish the protoplasts<br />
with the means <strong>of</strong> returning to their<br />
pristine nobility and felicity . From Adam it<br />
passed over to Noah, and then to Abraham,<br />
the friend <strong>of</strong> God, who emigrated with it to<br />
Egypt, where the patriarch allowed a portion<br />
<strong>of</strong> this mysterious doctrine to ooze out . It<br />
was in this way that the Egyptians obtained<br />
some knowledge <strong>of</strong> it, and the other Eastern<br />
nations could introduce it into their philosophical<br />
systems . Moses, who was learned<br />
in all the wisdom <strong>of</strong> Egypt, was first initiated<br />
into it in the land <strong>of</strong> his birth, but became<br />
most pr<strong>of</strong>icient in it during his wanderings in<br />
the wilderness, when he not only devoted to it<br />
the leisure hours <strong>of</strong> the whole forty years, but<br />
received lessons in it from one <strong>of</strong> the angels .<br />
By the aid . <strong>of</strong> this mysterious science the lawgiver<br />
was enabled to solve the difficulties<br />
which arose during his management <strong>of</strong> the<br />
Israelites, in spite <strong>of</strong> the pilgr~mages, wars,<br />
and the frequent miseries <strong>of</strong> the nation . He<br />
covertly laid down the principles <strong>of</strong> this secret<br />
doctrine in the first four books <strong>of</strong> the Pentateuch,<br />
but withheld them-from Deuteronomy .<br />
This constitutes the former the man, and the<br />
latter the woman . Moses also initiated the<br />
seventy elders into the secrets <strong>of</strong> this doctrine,<br />
and they again transmitted them from hand to<br />
hand . Of all who formed the unbroken line<br />
<strong>of</strong> tradition, David and Solomon were first<br />
initiated into the Kabbalah . No one, however,<br />
dared to write it down till Simon ban<br />
Jochai, who lived at the time <strong>of</strong> the destruction<br />
<strong>of</strong> the second Temple . Having been condemned<br />
to death by Titus, Rabbi Simon man-
376 KABBALA<br />
KABBALA<br />
aged to escape with his son, and concealed<br />
himself in a cavern, where he remained for<br />
twelve years . Here in this subterranean abode,<br />
he occupied himself entirely with the contemplation<br />
<strong>of</strong> the sublime Kabbalah, and was constantly<br />
visited by the prophet Elias who disclosed<br />
to him some <strong>of</strong> its secrets, which were<br />
still concealed from the theosophical Rabbi .<br />
Here too, his disciples resorted to be initiated<br />
by their master into these divine mysteries ;<br />
and here Simon ben Jochai expired with this<br />
heavenly doctrine in his mouth, whilst discoursing<br />
on it to his disciples . Scarcely had<br />
his spirit departed, when a dazzling light filled<br />
the cavern, so that no one could look at the<br />
Rabbi ; whilst a burning fire appeared outside,<br />
forming as it were a sentinel at the entrance<br />
<strong>of</strong> the cave, and denying admittance to<br />
the neighbors . It was not till the light inside,<br />
and the fire outside, had disappeared, that the<br />
disciples perceived that the lamp <strong>of</strong> Israel was<br />
extinguished. As they were preparing for his<br />
obsequies, a voice was heard from heaven,<br />
saying, `Come ye to the marriage <strong>of</strong> Simon b .<br />
Jochai ; he is entering into peace, and shall<br />
rest in his chamber!' A flame preceded the<br />
c<strong>of</strong>fin which seemed enveloped by and burning<br />
lie fire . And when the remains were deposited<br />
in the tomb, another voice was heard<br />
from heaven, saying, `This is he who caused<br />
the earth to quake and the kingdoms to shake!'<br />
His son, R. Eliezer, and his secretary, R . Abba,<br />
as well as his disciples, then collated R . Simon<br />
b. Jochai's treatises, and out <strong>of</strong> these composed<br />
the celebrated work called Sohar, (11D,)<br />
i . e. Splendor, which is the grand storehouse<br />
<strong>of</strong> I~abbalism ."<br />
<strong>The</strong> Kabbala is divided into two kinds, the<br />
Practical and the <strong>The</strong>oretical . <strong>The</strong> Practical<br />
Kabbala is occupied in instructions for the<br />
construction <strong>of</strong> talismans and amulets, and<br />
has no connection with <strong>Masonic</strong> science . <strong>The</strong><br />
<strong>The</strong>oretical Kabbala is again divided into the<br />
Dogmatic and the Literal . <strong>The</strong> Dogmatic<br />
Kabbala is the summary <strong>of</strong> the rabbinical theosophy<br />
and philosophy . <strong>The</strong> Literal Kabbala<br />
is the science which teaches a mystical mode <strong>of</strong><br />
explaining sacred things by a peculiar use <strong>of</strong><br />
the letters <strong>of</strong> words, and a reference to their<br />
value . Each <strong>of</strong> these divisions demands a<br />
separate attention .<br />
I. Trm DOGMATIC KABBALA . <strong>The</strong> origin<br />
<strong>of</strong> the Kabbala has been placed by some scholars<br />
at a period posterior to the advent <strong>of</strong><br />
Christianity, but it is evident, from the traces<br />
<strong>of</strong> it which are found in the Book <strong>of</strong> Daniel,<br />
that it arose at a much earlier day . It has<br />
been supposed to be derived originally from<br />
the system <strong>of</strong> Zoroaster, but whether its inventors<br />
were the contemporaries or the successors<br />
<strong>of</strong> that philosopher and reformer it is<br />
impossible to say . <strong>The</strong> doctrine <strong>of</strong> emanation<br />
is, says King (Gnostics, p . 10), "the soul,<br />
the essential element <strong>of</strong> the Kabbala- it is<br />
likewise the essential element <strong>of</strong> ioroastrism."<br />
But as we advance in the study <strong>of</strong><br />
each we will find important differences, showing<br />
that, while the idea <strong>of</strong> the Kabbalistic theosophy<br />
was borrowed from the Zendavesta,<br />
the sacred book <strong>of</strong> the Persian sage, it was not<br />
a copy, but a development <strong>of</strong> it .<br />
<strong>The</strong> Kabbalistic teachin* <strong>of</strong> emanation is<br />
best understood by an examination <strong>of</strong> the doctrine<br />
<strong>of</strong> the Sephiroth .<br />
<strong>The</strong> Supreme Being, say the Kabbalists, is<br />
an absolute and inscrutable unity, having<br />
nothing without him and everything within<br />
him. He is called ~`ID ,`K, EN SOPH, "<strong>The</strong><br />
Infinite One ." In this infinitude he cannot be<br />
comprehended by the intellect, nor described<br />
in words intelligible by human minds, so as to<br />
make his existence perceptible . It was necessary,<br />
therefore, that, to render himself comprehensible,<br />
the En Soph should make himself<br />
active and creative . But he could not become<br />
the direct creator ; because, being infinite, he<br />
is without will, intention, thought, desire, or<br />
action, all <strong>of</strong> which are qualities <strong>of</strong> a finite<br />
being only . <strong>The</strong> En Soph, therefore, was<br />
compelled-to create the world in an indirect<br />
manner by ten emanations from the infinite<br />
light which he was and in which he dwelt .<br />
<strong>The</strong>se ten emanations are the ten Sephiroth,<br />
or Splendors <strong>of</strong> the Infinite One, and the way<br />
in which they were produced was thus : At<br />
first the En Soph sent forth into space one<br />
spiritual emanation . This first Sephirah is<br />
called 1nD, Kether, "the Crown," because it<br />
occupies the highest position. This first<br />
Sephirah contained within it the other nine,<br />
which sprang forth in the following order : At<br />
first a male, or active potency, proceeded from<br />
it, and this, the second Sephirab, is called<br />
,1T»n, Chocmah or"Wisdom .' This sent forth<br />
an opposite, female or passive potency, named<br />
1~'Z, Binah or "Intelligence . ' <strong>The</strong>se three<br />
Sephiroth constitute the first triad, and out <strong>of</strong><br />
them proceeded the other seven. From the<br />
junction <strong>of</strong> Wisdom and Intelligence came the<br />
fourth Sephirah, called 1Dn, Chesed or<br />
"Mercy ." This was a male potency, and from<br />
it emanated the fifth Sephirah, named 111]a<br />
Giburah or "Justice ." <strong>The</strong> union <strong>of</strong> Mercy and<br />
Justice produced the sixth Sephirah, n1XEn,<br />
Tiphereth or "Beauty" ; and these three constitute<br />
the second triad . From the sixth<br />
Sephirah came forth the seventh Sephirah, 11=,<br />
Nitzach or "Firmness." This was a male potency,<br />
and produced the female potency<br />
named 171, Hod or "Splendor ." From these<br />
two proceeded `I1D', Isod or "Foundation " •<br />
and these three constituted the third triad <strong>of</strong><br />
the Sephiroth. Lastly, from the Foundation<br />
came the tenth Sephirah, called rl)D Yt Malcuth<br />
or "Kingdom, ' which was at the foot <strong>of</strong><br />
all, as the Crown was at the top .<br />
This division <strong>of</strong> the ten Sephiroth into three<br />
triads was arranged into a form called by the<br />
Kabbalists the Kabbalistic Tree, or the Tree<br />
<strong>of</strong> Life, as shown in the diagram on opposite<br />
page .<br />
In this diagram the vertical arrangement <strong>of</strong><br />
the Sephiroth is called "Pillars ." Thus the<br />
four Sephiroth in the center are called the<br />
"Middle Pillar" ; the three on the right, the<br />
"Pillar <strong>of</strong> Mercy" ; and the three on the left,<br />
the "Pillar <strong>of</strong> Justice ." <strong>The</strong>y allude to these<br />
two qualities <strong>of</strong> God, <strong>of</strong> which the benignity
KABBALA<br />
KABBALA 377<br />
<strong>of</strong> the one modifies the rigor <strong>of</strong> the other, so<br />
that the Divine Justice is always tempered by<br />
the Divine Mercy . C . W . King in his Gnostics<br />
(p. 12), refers the right-hand pillar to the<br />
Pillar Jachin, and the left-hand pillar to the<br />
Pillar which stood at the porch <strong>of</strong> the<br />
Temple p • and p two," illars he says,<br />
"figure ~argely amongst all the secret societies<br />
<strong>of</strong> modern tmaes, and naturally so ; for these<br />
illuminati have borrowed, without understanding<br />
it, the phraseology <strong>of</strong> the Kabbalists<br />
and the Valentinians." But an inspection <strong>of</strong><br />
the arrangement <strong>of</strong> the Sephiroth will show, if<br />
he is correct in his general reference, that he<br />
has transposed the pillars. Firmness would<br />
more naturally symbolize Boaz or Strength,<br />
as Splendor would Jachin or Establishment .<br />
<strong>The</strong>se ten Sephiroth are collectively denominated<br />
the archetypal man, the Microcosm, as<br />
the Greek philosophers called it, and each <strong>of</strong><br />
them refers to a particular part <strong>of</strong> the body .<br />
Thus the Crown is the head ; Wisdom, the<br />
brain ; and Intelligence, the heart, which was<br />
deemed the seat <strong>of</strong> understanding . <strong>The</strong>se<br />
three represent the intellectual ; and the first<br />
triad is therefore called the Intellectual World .<br />
Mercy is the right arm, and Justice the left<br />
arm, and Beauty is the chest. <strong>The</strong>se three represent<br />
moral qualities ; and hence the second<br />
triad is called the Moral World. Firmness is<br />
the right leg, Splendor the left leg, and Foundation<br />
the privates . <strong>The</strong>se three represent power<br />
and stability; and hence the third triad is<br />
called the Material World . Lastly, Kingdom is<br />
the feet, the basis on which all stand, and represents<br />
the harmony <strong>of</strong> the whole archetypal<br />
man .<br />
Again, each <strong>of</strong> these Sephiroth was represented<br />
by a Divine name and by an Angelic<br />
name, which may be thus tabulated :<br />
Sephiroth. Divine Names. Angelic Names .<br />
Crown, Eheyeh, Chajoth,<br />
Wisdom, Jah, Ophanim,<br />
Intelligence, Jehovah, Arelim,<br />
Mercy, El, Cashmalim,<br />
Justice, Eloha, Seraphim,<br />
Beauty, Elohim, Shinanim,<br />
Firmness, Jehovah Sabaoth, Tarshishim,<br />
Splendor, Elohim Sabaoth, Beni Elohim,<br />
Foundation, El Chai, Ishim,<br />
Kingdom. Adonai. Cherubim.<br />
<strong>The</strong>se ten Sephiroth constitute in their<br />
totality the Atzilatic world or the world <strong>of</strong><br />
emanations, and from it proceeded three other<br />
worlds, each having also its ten Sephiroth,<br />
namely, the Briatic world or the world <strong>of</strong> creation<br />
; the Jetziratic world or the world <strong>of</strong><br />
formation ; and the Ashiatic world or the<br />
world <strong>of</strong> action : each inhabited by a different<br />
order <strong>of</strong> beings. But to enter fully upon<br />
the nature <strong>of</strong> these worlds would carry us too<br />
far into the obscure mysticism <strong>of</strong> the Kabbala.<br />
<strong>The</strong>se ten Sephiroth, represented in their<br />
order <strong>of</strong> ascent from the lowest to the highest,<br />
from the Foundation to the Crown, forcibly<br />
remind us <strong>of</strong> the system <strong>of</strong> Mystical Ladders<br />
which pervaded all the ancient as well as the<br />
modern initiations ; the Brahmanical Ladder<br />
<strong>of</strong> the Indian mysteries ; the Ladder <strong>of</strong> Mith<br />
ras, used in the Persian mysteries ; the Scandinavian<br />
Ladder <strong>of</strong> the Gothic mysteries, and<br />
in the <strong>Masonic</strong> mysteries the Ladder <strong>of</strong> Kadosh<br />
; and lastly, the <strong>The</strong>ological Ladder <strong>of</strong><br />
the Symbolical degrees .<br />
II . THE LrrERAL KABBALA. This division<br />
<strong>of</strong> the Kabbalar being, as has already been<br />
said, occupied in the explanation <strong>of</strong> sacred<br />
words by the value <strong>of</strong> the letters <strong>of</strong> which they<br />
are composed, has been extensively used by<br />
the inventors <strong>of</strong> the high degrees in the symbolism<br />
<strong>of</strong> their significant words . It is divided<br />
into three species : Gematria, Notaricon, and<br />
Temura .<br />
1 . Gematria . This word which is evidently<br />
a rabbinical corruption <strong>of</strong> the Greek geometria,<br />
is defined by Buxtorf to be "a species <strong>of</strong> the<br />
Kabbala which collects the same sense <strong>of</strong> different<br />
words from their equal numerical<br />
value ." <strong>The</strong> Hebrews, like other ancient nations,<br />
having no figures in their language,<br />
made use <strong>of</strong> the letters <strong>of</strong> their alphabet instead<br />
<strong>of</strong> numbers, each having a numerical<br />
value. Gematria is, therefore, a mode <strong>of</strong> con-
378 KABBALISTIC<br />
KADOSH<br />
templatin words according to the numerical<br />
value <strong>of</strong> heir letters .<br />
Any two words, the letters <strong>of</strong> which have<br />
the same numerical value, are mutually convertible,<br />
and each is supposed to contain the<br />
latent signification <strong>of</strong> the other . Thus the<br />
words in Genesis xlix . 10, "Shiloh shall<br />
come," are supposed to contain a prophecy <strong>of</strong><br />
the Messiah, because the letters <strong>of</strong> "Shiloh<br />
shall come," r15`ttJk:`, and <strong>of</strong> "Messiah," '1`27 110,<br />
both have the numerical value <strong>of</strong> 358, according<br />
to the above table . By Gematria, applied<br />
to the Greek language, we find the identity <strong>of</strong><br />
Abraxas and Mithras, the letters <strong>of</strong> each<br />
word having in the Greek alphabet the equal<br />
value <strong>of</strong> 365 . This is by far the most common<br />
mode <strong>of</strong> applying the literal Kabbala .<br />
2. Notaricon is derived from the Latin notarius,<br />
a shorthand writer or writer in cipher .<br />
<strong>The</strong> Roman Notarii were accustomed to use<br />
single letters, to signify whole words with<br />
other methods <strong>of</strong> abbreviation, by marks<br />
called "note ." Hence, among the Kabbalists,<br />
notaricon is a mode <strong>of</strong> constructing one<br />
word out <strong>of</strong> the initials or finals <strong>of</strong> many, or a<br />
sentence out <strong>of</strong> the letters <strong>of</strong> a word, each letter<br />
being used as the initial <strong>of</strong> another word .<br />
Thus <strong>of</strong> the sentence in Deuteronomy xxx .12,<br />
"Who shall go up for us to heaven?" in He-<br />
word 0`tp is Hebrew, and signifies Tale or corer<br />
secrated and is thus intended to denote the<br />
elevated character <strong>of</strong> the degree and the sublimity<br />
<strong>of</strong> the truths which distinguish it and<br />
its possessors from the other degrees . Pluche<br />
says that in the East, a person preferred to<br />
honors bore a scepter, and sometimes a plate<br />
<strong>of</strong> gold on the forehead, called a Kadosh, to<br />
apprise the people that the bearer <strong>of</strong> this<br />
mark or rod was a public person, who possessed<br />
the privilege <strong>of</strong> entering into hostile<br />
camps without the fear <strong>of</strong> losing his personal<br />
liberty .<br />
<strong>The</strong> degree <strong>of</strong> Kadosh, though found in<br />
many <strong>of</strong> the Rites and in various countries,<br />
seems, in all <strong>of</strong> them, to have been more or less<br />
connected with the Knights Templar . In<br />
some <strong>of</strong> the Rites it was placed at the head <strong>of</strong><br />
the list, and was then dignified as the ne plus<br />
ultra <strong>of</strong> Masonry .<br />
It was sometimes given as a separate order<br />
or Rite within itself, and then it was divided<br />
into the three degrees <strong>of</strong> Illustrious Knight <strong>of</strong><br />
the Temple, Knight <strong>of</strong> the Black Eagle, and<br />
<strong>Grand</strong> Elect .<br />
Oliver enumerates five degrees <strong>of</strong> Kadosh :<br />
the Knight Kadosh ; Kadosh <strong>of</strong> the Chapter<br />
<strong>of</strong> Clermont ; Philosophical Kadosh ; Kadosh<br />
Prince <strong>of</strong> Death ; and Kadosh <strong>of</strong> the Ancient<br />
brew . Z7`7 71 1:5 1 I `n, the initial letters <strong>of</strong> and Accepted Scottish Rite .'<br />
<strong>The</strong> French rituals speak <strong>of</strong> seven : Kadosh<br />
each word are taken to form the word 15`n,<br />
<strong>of</strong> the Hebrews ; Kadosh <strong>of</strong> the first Christians<br />
; Kadosh <strong>of</strong> the Crusades ; Kadosh <strong>of</strong> the<br />
"circumcision," and the finals to form 11,x`,<br />
"Jehovah" ; hence it is concluded that Jehovah<br />
Templars ; Kadosh <strong>of</strong> Cromwell or the Puritans<br />
; Kadosh <strong>of</strong> the Jesuits ; and the True<br />
hath shown circumcision to be the way to<br />
heaven . Again : the six letters <strong>of</strong> the first<br />
word in Genesis, i1, V1-) : "in the beginning,"<br />
Kadosh . But the correctness <strong>of</strong> this enumeration<br />
is doubtful, for it cannot be sustained by<br />
are made use <strong>of</strong> to form the initials <strong>of</strong> six<br />
words which constitute a sentence signifying<br />
documentary evidence. In all <strong>of</strong> these Kadoshes<br />
the doctrine and the modes <strong>of</strong> recog-<br />
that "In the beginning God saw that Israel<br />
nition are substantially the same, though in<br />
would accept the law," 11in ~?rlv *Zrr<br />
most <strong>of</strong> them the ceremonies <strong>of</strong> initiation<br />
=n5K r r, mrK7 : .<br />
differ .<br />
3 . Temura is a rabbinical word which signifies<br />
permutation . Hence temura is a Kabba-<br />
Ragon mentions a Kadosh which is said to<br />
have been established at Jerusalem in 1118 ;<br />
listic result produced by a change or permutation<br />
<strong>of</strong> the letters <strong>of</strong> a word . Sometimes the<br />
but here he undoubtedly refers to the Order <strong>of</strong><br />
Knights Templar. He gives also in his Tuileur<br />
General the nomenclature <strong>of</strong> no less than<br />
letters are transposed to form another word,<br />
as in the modern anagram ; and sometimes<br />
fourteen Kadosh degrees .<br />
the letters are changed for others, according<br />
<strong>The</strong> doctrine <strong>of</strong> the Kadosh system is that<br />
to certain fixed rules <strong>of</strong> alphabetical permutation,<br />
the 1st letter being placed for the 22d,<br />
the persecutions <strong>of</strong> the Knights Templar by<br />
Philip the Fair <strong>of</strong> France, and Pope Clement<br />
the 2d for the 21st, the 3d for the 20th, and so<br />
V ., however cruel and sanguinary in its results,<br />
did not extinguish the Order, but it con-<br />
on . It is in this way that Babel, 5 ::, is made<br />
out <strong>of</strong> Sheshach, JV1V, and hence the Kabbalists<br />
tinued to exist under the forms <strong>of</strong> <strong>Freemasonry</strong>.<br />
say that when Jeremiah used the word<br />
Sheshach (xxv . 26), he referred to Babel . That the ancient Templars are the<br />
modern Kadoshes, and that the builder at the<br />
Kabbalistie Companion . A degree found Temple <strong>of</strong> Solomon is now replaced by James<br />
in the archives <strong>of</strong> the Mother Lodge <strong>of</strong> the<br />
Philosophical Rite <strong>of</strong> France .<br />
de Molay, the martyred <strong>Grand</strong> Master <strong>of</strong> the<br />
Templars, the assassins being represented by<br />
Kadiri, Order <strong>of</strong>. A secret society existing<br />
the King <strong>of</strong> France, the Pope, and Naffodei<br />
in Arabia, which so much resembles Free-<br />
masonry in its object and forms, that Lieut .<br />
Burton, who succeeded in obtaining initiation<br />
into it, calls the members "Oriental Freemasons<br />
the informer against the Order ; or, it is sometimes<br />
said, by the three informers, Squin de<br />
Florian, Naffodei, and the Prior <strong>of</strong> Montfauccon<br />
.<br />
." Burton gives a very interesting As to the history <strong>of</strong> the Kadosh degree, it is<br />
account <strong>of</strong> the Order in his Pilgrimage to El said to have been first invented at Lyons, in<br />
Medinah and Mecca .<br />
France, in 1743, where it appeared under the<br />
Kadosh . <strong>The</strong> name <strong>of</strong> a very important name <strong>of</strong> the Petit Elu . This degree, which is<br />
degree in many <strong>of</strong> the <strong>Masonic</strong> Rites. <strong>The</strong> said to have been based upon the Templar doe-
KADOSH<br />
KENTUCKY 379<br />
trine heret<strong>of</strong>ore referred to, was afterward<br />
developed into the Kadosh, which we find in<br />
1758 incorporated as the <strong>Grand</strong> Elect Kadosh<br />
into the system <strong>of</strong> the Council <strong>of</strong> Emperors<br />
<strong>of</strong> the East and West, which was that year<br />
formed at Paris, whence it descended to the<br />
Scottish Rite Masons .<br />
Of all the Kadoshes, two only are now important,<br />
viz . : the Philosophic Kadosh, which<br />
has been adopted by the <strong>Grand</strong> Orient <strong>of</strong><br />
France, and the Knight Kadosh, which constitutes<br />
the Thirtieth Degree <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite, this latter being<br />
the most generally diffused <strong>of</strong> the Kadoshes .<br />
Kadosh, called also the Holy Man . (Kadosch<br />
ou l'HommeSaint.) <strong>The</strong> Tenth and last<br />
degree <strong>of</strong> the Rite <strong>of</strong> Martinism .<br />
Kadosh, <strong>Grand</strong>, Elect Knight . <strong>The</strong><br />
Sixty-fifth Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Kadosh, Knight . <strong>The</strong> Thirtieth Degree<br />
<strong>of</strong> the Scottish Rite . (See Knight Kadosh .)<br />
Kadosh <strong>of</strong> the Jesuits . According to<br />
Thory (Act . Lat ., i ., 320), this degree is said to<br />
have been invented by the Jesuits <strong>of</strong> the College<br />
<strong>of</strong> Clermont. <strong>The</strong> statement is not well<br />
supported . De Bonneville's <strong>Masonic</strong> Chapter<br />
<strong>of</strong> Clermont was probably, either with or<br />
without design, confounded with the Jesuitical<br />
College <strong>of</strong> Clermont . (See Jesuits .)<br />
Kadosh, Philosophic. A modification <strong>of</strong><br />
the original Kadosh, for which it has been substituted<br />
and adopted by the <strong>Grand</strong> Orient <strong>of</strong><br />
France . <strong>The</strong> military character <strong>of</strong> the Order<br />
is abandoned, and the Philosophic Kadosh<br />
wear no swords . <strong>The</strong>ir only weapon is the<br />
WORD .<br />
Kadosh, Prince . A degree <strong>of</strong> the collection<br />
<strong>of</strong> Pyron .<br />
Kadosh Prince <strong>of</strong> Death . <strong>The</strong> Twentyseventh<br />
Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Kamea. Hebrew, P"nP, an amulet . More<br />
particularly applied by the Kabbalists to<br />
magic squares inscribed on paper or parchment,<br />
and tied around the neck as a safeguard<br />
against evil . (See Magic Squares .)<br />
Kansas . In the year 1855 there were three<br />
Lodges in Kansas, holding warrants from the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Missouri . On November 14,<br />
1855, two <strong>of</strong> these Lodges met in convention<br />
at Leavenworth . In consequence <strong>of</strong> the absence<br />
<strong>of</strong> the third Lodge, the convention adjourned<br />
until December 27 1855, on which<br />
day the two Lodges <strong>of</strong> SmitLton and Leavc ;nworth<br />
met, and, Wyandot Lodge being again<br />
absent, the delegates <strong>of</strong> these two Lodges organized<br />
the <strong>Grand</strong> Lodge <strong>of</strong> Kansas, and<br />
elected Richard R . Rees <strong>Grand</strong> Master .<br />
But these proceedings were considered illegal,<br />
in consequence <strong>of</strong> the convention having<br />
been formed by two instead <strong>of</strong> three Lodges ;<br />
and, accordingly, another convention <strong>of</strong> the<br />
three chartered Lodges in the Territory was<br />
held March 17, 1856, and the proceedings <strong>of</strong><br />
the previous convention ratified by a reenactment,<br />
the same <strong>Grand</strong> Master being reelected<br />
. <strong>The</strong>re are 389 Lodges under the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Kansas .<br />
<strong>The</strong> <strong>Grand</strong> Royal Arch Chapter was established<br />
January 27, 1866 .<br />
<strong>The</strong> <strong>Grand</strong> Council <strong>of</strong> Royal and Select<br />
Masters was organized December 12, 1867 .<br />
<strong>The</strong> <strong>Grand</strong> Commandery was organized<br />
December 29, 1868 .<br />
Karmatians. A Mohammedan sect that<br />
became notorious from its removal <strong>of</strong> the celebrated<br />
black stone <strong>of</strong> the Kaaba, and, after<br />
retaining it for twenty-two years, voluntarily<br />
surrendered it . Founded by Karmata at<br />
Irak in the ninth century .<br />
Kasideans . A Latinized spelling <strong>of</strong> Chasidim,<br />
which see.<br />
Katharsis . Greek, rca8aposs . <strong>The</strong> ceremony<br />
<strong>of</strong> purification in theAncient Mysteries .<br />
Miiller says (Dorians i, 384) that "one <strong>of</strong> the<br />
important parts <strong>of</strong> the* Pythagorean worship<br />
was the pcsan, which was sung to the lyre in<br />
spring-time by a person sitting in the midst <strong>of</strong><br />
a circle <strong>of</strong> listeners : this was called the katharsis<br />
or purification ."<br />
Keeper <strong>of</strong> the Seals. An <strong>of</strong>ficer called<br />
Garde des Sceaux in Lodges <strong>of</strong> the French Rite .<br />
It is also the title <strong>of</strong> an <strong>of</strong>ficer in Consistories<br />
<strong>of</strong> the Scottish Rite . <strong>The</strong> title sufficiently indicates<br />
the functions <strong>of</strong> the <strong>of</strong>fice .<br />
Kellermann, Marshal . Duke de Valmy,<br />
born 1770, died 1835 . Member <strong>of</strong> the Supreme<br />
Council and <strong>Grand</strong> Officer <strong>of</strong> Honor <strong>of</strong><br />
G . 0 . <strong>of</strong> France ; elected 1814 . Served in the<br />
battles <strong>of</strong> Marengo, Austerlitz, and Waterloo .<br />
Kelly, Christopher . A <strong>Masonic</strong> plagiarist,<br />
who stole bodily the whole <strong>of</strong> the typical<br />
part <strong>of</strong> the celebrated work <strong>of</strong> Samuel<br />
Lee entitled Orbis Miraculum, or <strong>The</strong> Temple<br />
<strong>of</strong> Solomon pourtrayed by Scripture Light, and<br />
published it as his own under the title <strong>of</strong> Solomon's<br />
Temple spiritualized ; setting forth the<br />
Divine Mysteries <strong>of</strong> the Temple, with an account<br />
<strong>of</strong> its Destruction . He prefaced the book<br />
with An Address to all Free and Accepted Masons<br />
. <strong>The</strong> first edition was published at<br />
Dublin in 1803, and on his removal to America<br />
he published a second in 1820, at Philadelphia<br />
. Kelly was, unfortunately, a Freemason,<br />
but not an honest one .<br />
Kenning's <strong>Masonic</strong> Cyelopaedia . Edited<br />
by Rev. A . F . A . Woodford, in London, contemporaneously<br />
with the Encydopwdia <strong>of</strong><br />
Dr . A . G . <strong>Mackey</strong>, in America, but published<br />
by the well-known Bro . George Kenning,<br />
198 Fleet Street, London, to whom the work<br />
is dedicated in affectionate terms . Kenning's<br />
Cyclopa:dia is rendered unusually invaluable<br />
in consequence <strong>of</strong> the fulness <strong>of</strong> its bibliography.<br />
Moss's well-known Bibliographie<br />
der Freimaurer does not become so great a necessity,<br />
having Kenning; yet other subjects<br />
have not been permitted to suffer in consequence<br />
<strong>of</strong> the numerous short biographic<br />
sketches . <strong>The</strong> work is an admirably arranged<br />
octavo <strong>of</strong> nearly seven hundred pages .<br />
Kentucky. Organized <strong>Freemasonry</strong> was<br />
introduced by the <strong>Grand</strong> Lodge <strong>of</strong> Virginia,<br />
which, in the year 1788, granted a charter for<br />
Lexington Lodge, No . 25, at Lexington . This<br />
was the first Lodge instituted west <strong>of</strong> the Alleghany<br />
Mountains .<br />
Three other Lodges were subsequently chartered<br />
by Virginia, namely, at Paris, George-
380 KEY<br />
KEYSTONE<br />
town, and Frankford, and a nation<br />
granted for a fifth at Shelbyville . ese five<br />
Lodges met in convention at Lexin on on<br />
September 8, 1800 . Having resolv that it<br />
was expedient to organize a <strong>Grand</strong> Lodge, an<br />
address was prepared to the <strong>Grand</strong> Lodge <strong>of</strong><br />
Virginia, an the convention adjourned to October<br />
16th . On that day it reassembled and<br />
organized the <strong>Grand</strong> Lodge <strong>of</strong> Kentucky, William<br />
Murray being elected <strong>Grand</strong> Master .<br />
Chapters <strong>of</strong> Royal Arch Masons, independent<br />
<strong>of</strong> the <strong>Grand</strong> Lodge, were first established<br />
by Thomas Smith Webb in 1816, and<br />
the <strong>Grand</strong> Chapter was formed December 4,<br />
1817 .<br />
<strong>The</strong> <strong>Grand</strong> Council <strong>of</strong> Royal and Select<br />
Masters was organized December 10, 1827.<br />
<strong>The</strong> <strong>Grand</strong> Encampment (now the <strong>Grand</strong><br />
Commandery) was organized October 5, 1847 .<br />
Scottish Masonry was introduced into Kentucky,<br />
and the <strong>Grand</strong> Consistory organized at<br />
Louisville, in August 1852, by Bro . Albert G .<br />
<strong>Mackey</strong>, Secretary-~eneral <strong>of</strong> the Supreme<br />
Council for the Southern Jurisdiction .<br />
Key. "<strong>The</strong> key," says Dr. Oliver (Landm .,<br />
i., 180, note), "is one <strong>of</strong> the most important<br />
symbols <strong>of</strong> <strong>Freemasonry</strong>. It bears the appearance<br />
<strong>of</strong> a common metal instrument, confined<br />
to the performance <strong>of</strong> one simple act .<br />
But the well-instructed brother beholds in it<br />
the symbol which teaches him to keep a tongue<br />
<strong>of</strong> good report, and to abstain from the debasing<br />
vices <strong>of</strong> slander and defamation." Among<br />
the ancients the key was a symbol <strong>of</strong> silence<br />
and circumspection ; and thus Sophocles alludes<br />
to it in the (Edipus Coloneus (1051),<br />
where he makes the chorus speak <strong>of</strong> "the<br />
golden key which had come upon the tongue <strong>of</strong><br />
the ministering hierophant in the mysteries <strong>of</strong><br />
Eleusis-r`ov ,cal Xpvoea rcx-a s &l yXc ,ro S€SaKe<br />
spomr6mov evµoXrcaav ." Callimachus says that<br />
the priestess <strong>of</strong> Ceres bore a key as the ensign<br />
<strong>of</strong> her mystic <strong>of</strong>fice . <strong>The</strong> key was in the mysteries<br />
<strong>of</strong> Isis a hieroglyphic <strong>of</strong> the opening or<br />
disclosing <strong>of</strong> the heart and conscience, in the<br />
kingdom <strong>of</strong> death, for trial and judgment .<br />
In the old rituals <strong>of</strong> Masonry the key was<br />
an important symbol and Dr . Oliver regrets<br />
that it has been abandoned in the modern system<br />
. In the rituals <strong>of</strong> the First Degree, in the<br />
eighteenth century, allusion is made to a key<br />
by whose help the secrets <strong>of</strong> Masonry are to be<br />
obtained, which key "is said to hang and not to<br />
lie, because it is always to hang in a brother's<br />
defence and not to lie to his prejudice ." It was<br />
said, too, to hang "by the thread <strong>of</strong> life at the<br />
entrance," and was closely connected with the<br />
heart, because the tongue "ought to utter<br />
nothing but what the heart dictates ." And,<br />
finall , this key is described as being "compose<br />
<strong>of</strong> no metal, but a tongue <strong>of</strong> good<br />
report." In the ritual <strong>of</strong> the Master's Degree<br />
in the Adonhi ramite Rite, we find this catechism<br />
:<br />
"Q. What do you conceal?<br />
"A . All the secrets which have been intrusted<br />
to me .<br />
",Q. Where do you conceal them?<br />
"A . In the heart .<br />
"Q. Have you a key to gain entrance there?<br />
"A . Yes, Right Worshipful .<br />
"Q. Where do you keep it?<br />
"A . In a box <strong>of</strong> coral which opens and shuts<br />
only with ivory keys .<br />
"Q. Of what metal is it composed?<br />
"A . Of none . It is a tongue obedient to<br />
reason, which knows only how to speak well <strong>of</strong><br />
those <strong>of</strong> whom it s eaks in their absence as in<br />
their presence ." (Reeueil Pr6cieux, p . 87 .)<br />
All <strong>of</strong> this shows that the key as a symbol<br />
was formerly equivalent to the modern symbol<br />
<strong>of</strong> the "instructive tongue," which, however,<br />
with almost the same interpretation, has<br />
now been transformed to the Second or Fellow-<br />
Craft's Degree. <strong>The</strong> key, however, is still<br />
preserved as a symbol <strong>of</strong> secrecy in the Royal<br />
Arch Degree ; and it is also presented to us in<br />
the same sense in the ivory key <strong>of</strong> the Secret<br />
Master, or Fourth Degree <strong>of</strong> the Scottish Rite,<br />
In many <strong>of</strong> the German Lodges an ivory key is<br />
made a part <strong>of</strong> the <strong>Masonic</strong> clothing <strong>of</strong> each<br />
brother, to remind him that he should lock up<br />
or conceal the secrets <strong>of</strong> <strong>Freemasonry</strong> in his<br />
heart .<br />
But among the ancients the key was also a<br />
symbol <strong>of</strong> power ; and thus among the Greeks<br />
the title <strong>of</strong> KAe1SovXos, or key-bearer, was bestowed<br />
upon one holding high <strong>of</strong>fice ; and with<br />
the Romans, the keys -are given to the bride<br />
on the day <strong>of</strong> marriage, as a token that the<br />
authority <strong>of</strong> the house was bestowed upon<br />
her ; and if afterward divorced, they were<br />
taken from her, as a symbol <strong>of</strong> the deprivation<br />
<strong>of</strong> her <strong>of</strong>fice. Among the Hebrews the key was<br />
used in the same sense. "As the robe and the<br />
baldric," says Lowth (Is ., p . 2, s. 4), "were the<br />
ensigns <strong>of</strong> power and authority, so likewise<br />
was the key the mark <strong>of</strong> <strong>of</strong>fice, either sacred<br />
or civil." Thus in Isaiah it is said : "<strong>The</strong> key<br />
<strong>of</strong> the house <strong>of</strong> David will I lay upon his<br />
shoulders ; so he shall open, and none shall<br />
shut ; and he shall shut, and none shall open "<br />
(xxii. 22) . Our Savior expressed a similar<br />
idea when he said to St . Peter, "I will give<br />
unto thee the keys <strong>of</strong> the kingdom <strong>of</strong> heaven ."<br />
It is in reference to this interpretation <strong>of</strong> the<br />
symbol, and not that <strong>of</strong> secrecy that the key<br />
has been adopted as the <strong>of</strong>ficia' jewel <strong>of</strong> the<br />
treasurer <strong>of</strong> a Lodge, because he has the purse,<br />
the source <strong>of</strong> power, under his command .<br />
Key <strong>of</strong> Masonry. See Knight <strong>of</strong> the Sun .<br />
Keystone. <strong>The</strong> stone placed in the center<br />
<strong>of</strong> an arch which preserves the others in<br />
their places, and secures firmness and stability<br />
to the arch. As it was formerly the custom <strong>of</strong><br />
Operative Masons to place a peculiar mark on<br />
each stone <strong>of</strong> a building to designate the workman<br />
by whom it had been adjusted, so the<br />
Keystone was most likely to receive the most<br />
prominent mark, that <strong>of</strong> the superintendent<br />
<strong>of</strong> the structure . Such is related to have occurred<br />
to that Keystone which plays so important<br />
a part in the legend <strong>of</strong> the Royal Arch<br />
Degree.<br />
<strong>The</strong> objection has sometimes been made<br />
that the arch was unknown in the time <strong>of</strong><br />
Solomon . But this objection has been completely<br />
laid at rest by the researches <strong>of</strong> an-
KHEM<br />
KILWINNING 381<br />
tiquaries and travelers within a few years<br />
past . Wilkinson discovered arches with regular<br />
keystones in the doorways <strong>of</strong> the tombs<br />
<strong>of</strong> <strong>The</strong>bes, the construction <strong>of</strong> which he traced<br />
to the year 1540 B .c ., or 460 years before the<br />
building <strong>of</strong> the Temple <strong>of</strong> Solomon. And Dr .<br />
Clark asserts that the Cyclopean gallery <strong>of</strong><br />
Tiryns exhibits lancet-shaped arches almost as<br />
old as the time <strong>of</strong> Abraham . In fact at the<br />
Solomonic era, the construction <strong>of</strong> tce arch<br />
must have been known to the Dion sian artificers,<br />
<strong>of</strong> whom, it is the receive theory,<br />
many were present at the building <strong>of</strong> the<br />
Temple .<br />
Rhem . <strong>The</strong> Egyptian Deity, Amon, in<br />
the position metaphorically used in representations<br />
<strong>of</strong> Buddha and by the Hermetic<br />
philosophers, one hand toward Heaven and<br />
the other toward Nature .<br />
Khepra. An Egyptian Deity, presiding<br />
over transformation, and represented with the<br />
beetle in place <strong>of</strong> a head .<br />
Kher-heb. <strong>The</strong> Master <strong>of</strong> Ceremonies in<br />
the Egyptian system <strong>of</strong> worship .<br />
KhesvanorChesvan . (31tin .) <strong>The</strong> same<br />
Hebrew month as Marchesvan, which see .<br />
Khetem el Nabllm . Mohammed, the<br />
seal <strong>of</strong> the prophets .<br />
Khon . <strong>The</strong> title given to the dead, subject<br />
to examination as depicted in ch . 125 <strong>of</strong><br />
the Book <strong>of</strong> the Dead in the Egyptian Ritual .<br />
Khotbah . <strong>The</strong> Confession <strong>of</strong> Faith under<br />
the Mohammedan law .<br />
Khurum-Abi . A variation <strong>of</strong> the name <strong>of</strong><br />
Hiram Abi.<br />
Kl. A word used in the old Ritual <strong>of</strong> the<br />
Eighth Degree <strong>of</strong> the A . A. Scottish Rite .<br />
winning. As the city <strong>of</strong> York claims<br />
to be the birthplace <strong>of</strong> Masonry in England,<br />
the obscure little village <strong>of</strong> Kilwinning is entitled<br />
to the same honor with respect to the<br />
origin <strong>of</strong> the Order in the sister kingdom <strong>of</strong><br />
Scotland . <strong>The</strong> claim to the honor, however,<br />
in each case, depends on the bare authority <strong>of</strong><br />
a legend, the authenticity <strong>of</strong> which is now<br />
doubted by many <strong>Masonic</strong> historians . A<br />
place, which, in itself small and wholly undistinguishable<br />
in the political, the literary, or<br />
the commercial annals <strong>of</strong> its country, has become<br />
<strong>of</strong> great importance in the estimation<br />
<strong>of</strong> the <strong>Masonic</strong> antiquary from its intimate<br />
connection with the history <strong>of</strong> the Institution .<br />
<strong>The</strong> Abbey <strong>of</strong> Kilwinning is situated in the<br />
bailiwick <strong>of</strong> Cunningham, about three miles<br />
north <strong>of</strong> the royal burgh <strong>of</strong> Irving, near the<br />
Irish Sea. <strong>The</strong> abbey was founded in the year<br />
1140, by Hugh Morville, Constable <strong>of</strong> Scotland,<br />
and dedicated to St . Winning, being intended<br />
for a company <strong>of</strong> monks <strong>of</strong> the Tyronesian<br />
Order, who had been brought from<br />
Kelso . <strong>The</strong> edifice must have been constructed<br />
at great expense, and with much magnificence,<br />
since it is said to have occupied several<br />
acres <strong>of</strong> ground in its whole extent .<br />
Lawrie (Hist . <strong>of</strong> <strong>Freemasonry</strong>, 1804) says<br />
that, by authentic documents as well as by<br />
other collateral arguments which amount almost<br />
to a demonstration, the existence <strong>of</strong> the<br />
Kilwinning Lodge has been traced back as far<br />
as the end <strong>of</strong> the fifteenth century . But we<br />
know that the body <strong>of</strong> architects who pe rambulated<br />
the Continent <strong>of</strong> Europe under the<br />
name <strong>of</strong> "Traveling Freemasons," flourished<br />
at a much earlier period ; and we learn, also,<br />
from Lawrie himself, that several <strong>of</strong> these<br />
Masons traveled into Scotland, about the beginning<br />
<strong>of</strong> the twelfth century. Hence, we<br />
have every reason to suppose that these<br />
men were the architects who constructed the<br />
Abbe at Kilwinning, and who first establishethe<br />
Institution <strong>of</strong> <strong>Freemasonry</strong> in Scotland<br />
. If such be the fact, we must place the<br />
origin <strong>of</strong> the first Lodge in that kingdom at an<br />
earlier date, by three centuries, than that<br />
claimed for it by Lawrie, which would bring<br />
it much nearer, in point <strong>of</strong> time, to the great<br />
<strong>Masonic</strong> Assembly, which is traditionally said<br />
to have been convened in the year 926, by<br />
Prince Edwin, at York, in England .<br />
<strong>The</strong>re is some collateral evidence to sustain<br />
the probability <strong>of</strong> this early commencement <strong>of</strong><br />
Masonry in Scotland . It is very generally<br />
admitted that the Royal Order <strong>of</strong> Herodem<br />
was founded by King Robert Bruce, at Kilwinning.<br />
Thory, in the Acta Latomorum,<br />
gives the following chronicle : "Robert Bruce,<br />
King <strong>of</strong> Scotland, under the title <strong>of</strong> Robert I .,<br />
created the Order <strong>of</strong> St . Andrew <strong>of</strong> Chardon,<br />
after the battle <strong>of</strong> Bannockburn, which was<br />
fought on the 24th <strong>of</strong> June, 1314. To this<br />
Order was afterwards united that <strong>of</strong> Herodem<br />
for the sake <strong>of</strong> the Scotch Masons, who formed<br />
a part <strong>of</strong> the thirty thousand troops with<br />
whom he had fought an army <strong>of</strong> one hundred<br />
thousand Englishmen . King Robert reserved<br />
the title <strong>of</strong> <strong>Grand</strong> Master to himself and his<br />
successors forever, and founded the Royal<br />
<strong>Grand</strong> Lodge <strong>of</strong> Herodem at Kilwinning ."<br />
Dr. Oliver says that "the Royal Order <strong>of</strong><br />
Herodem had formerly its chief seat at Kilwinning<br />
; and there is every reason to think<br />
that it and St . John's Masonry were then governed<br />
by the same <strong>Grand</strong> Lodge ."<br />
In 1820, there was published at Paris a record<br />
which states that in 1286 James, Lord<br />
Stewart, received the Earls <strong>of</strong> oloucester and<br />
Ulster into his Lodge at Kilwinning ; which<br />
goes to prove that a Lodge was then existing<br />
and in active operation at that place.<br />
<strong>The</strong> modern iconoclasts, however, who are<br />
leveling these old legends with unsparing<br />
hands, have here been at work. Bro . D .<br />
Murray Lyon has attacked the Bruce legend,<br />
and in the London Freemasons' Magazine<br />
(1868, p . 141) says : "Seeing that the fraternity<br />
<strong>of</strong> Kilwinning never at any period practised<br />
or acknowledged other than Craft degrees,<br />
and have not preserved even a shadow<br />
<strong>of</strong> a tradition that can in the remotest degree<br />
be held to identify Robert Bruce with the<br />
holding <strong>of</strong> <strong>Masonic</strong> Courts, or the Institution<br />
<strong>of</strong> a Secret Order at Kilwinning, the fraternity<br />
<strong>of</strong> the 'Herodim' must be attributed to another<br />
than the hero <strong>of</strong> Bannockburn, and a<br />
birthplace must be sought for it in a soil<br />
still more favorable to the growth <strong>of</strong> the high<br />
grades than Scotland has hitherto proved ."<br />
He intimates that the legend was the inven-
382 KILWINNING<br />
KING<br />
tion <strong>of</strong> the Chevalier Ramsay, whose birthplace<br />
was in the vicinity <strong>of</strong> Kilwinning .<br />
I confess that I look upon the legend and<br />
the documents that contain it with some favor,<br />
as at least furnishing the evidence that there<br />
has been among the Fraternity a general belief<br />
<strong>of</strong> the antiquity <strong>of</strong> the Kilwinning Lodge .<br />
Those, however, whose faith is <strong>of</strong> a more<br />
hesitating character, will find the most satisfactory<br />
testimonies <strong>of</strong> the existence <strong>of</strong> that<br />
Lodge in the beginni ng <strong>of</strong> the fifteenth century.<br />
At that period, when James II . was on<br />
the throne, the Barons <strong>of</strong> Roslin, as hereditary<br />
Patrons <strong>of</strong> Scotch Masonry, held their annual<br />
meetings at Kilwinning, and the Lodge at that<br />
place granted Warrants <strong>of</strong> Constitution for<br />
the formation <strong>of</strong> subordinate Lodges in other<br />
parts <strong>of</strong> the kingdom . <strong>The</strong> Lodges thus<br />
formed in token <strong>of</strong> their respect for, and submission<br />
to, the mother Lodge whence they derived<br />
their existence, affixed the word Kilwinning<br />
to their own distinctive name ; many<br />
instances <strong>of</strong> which are still to be found on the<br />
register <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Scotland-such<br />
as Canongate Kilwinning, Greenock Kilwinning,<br />
Cumberland Kilwinning, etc .<br />
But, in process <strong>of</strong> time, this <strong>Grand</strong> Lodge at<br />
Kilwinning ceased to retain its supremacy,<br />
and finally its very existence . As in the case<br />
<strong>of</strong> the sister kingdom, where the <strong>Grand</strong> Lodge<br />
was removed from York, the birthplace <strong>of</strong><br />
Enpjish Masonry, to London, so in Scotland,<br />
the supreme seat <strong>of</strong> the Order was at length<br />
transferred from Kilwinning to the metropolis<br />
; and hence, in the doubtful document entitled<br />
the "Charter <strong>of</strong> Cologne," which purports<br />
to have been written in 1542, we find, in<br />
a list <strong>of</strong> nineteen <strong>Grand</strong> Lodges in Europe,<br />
that that <strong>of</strong> Scotland is mentioned as sitting<br />
at Edinburgh, under the <strong>Grand</strong> Mastership <strong>of</strong><br />
John Bruce. In 1736, when the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Scotland was organized, the Kilwinning<br />
Lodge was one <strong>of</strong> its constituent bodies, and<br />
continued in its obedience until 1743 . In that<br />
year it petitioned to be recognized as the<br />
oldest Lodge in Scotland ; but as the records <strong>of</strong><br />
the original Lodge had been lost, the present<br />
Lodge could not prove, says Lawrie, that it<br />
was the identical Lodge which had first practised<br />
<strong>Freemasonry</strong> in Scotland . <strong>The</strong> petition<br />
was therefore rejected, and, in consequence,<br />
the Kilwinning Lodge seceded from<br />
the <strong>Grand</strong> Lodge and established itself as an<br />
independent body. It organized Lodges in<br />
Scotland ; and several instances are on record<br />
<strong>of</strong> its issuing charters as Mother Kilwinning<br />
Lodge to Lodges in foreign countries . Thus, it<br />
granted one to a Lodge in Virginia in 1758,<br />
and another in 1779 to some brethren in Ireland<br />
calling themselves the Lodge <strong>of</strong> High<br />
Knights Templar . But in 1807 the Mother<br />
Lodge <strong>of</strong> Kilwinning renounced all right <strong>of</strong><br />
granting charters, and came once more into<br />
the bosom <strong>of</strong> the <strong>Grand</strong> Lodge, bringing with<br />
her all her daughter Lodges .<br />
Here terminates the connection <strong>of</strong> Kilwinning<br />
as a place <strong>of</strong> any special importance<br />
with the Masonry <strong>of</strong> Scotland . As for the<br />
abbey, the stupendous fabric which was exe-<br />
toted by the Freemasons who first migrated<br />
into Scotland, its history, like that <strong>of</strong> the<br />
Lodge which they founded, is one <strong>of</strong> decline<br />
and decay . In 1560, it was in a great measure<br />
demolished by Alexander, Earl <strong>of</strong> Glencairne<br />
in obedience to an Order from the States o<br />
Scotland, in the exercise <strong>of</strong> their usurped authority<br />
during the imprisonment <strong>of</strong> Mary<br />
Stuart. A few years afterward, a part <strong>of</strong> the<br />
abbey chapel was repaired and converted into<br />
the parish church, and was used as such until<br />
about the year 1775, when, in consequence <strong>of</strong><br />
its ruinous and dangerous state, it was pulled<br />
down and an elegant church erected in the<br />
modern style. In 1789, so much <strong>of</strong> the ancient<br />
abbey remained as to enable Grose, the<br />
antiquary, to take a sketch <strong>of</strong> the ruins ; but<br />
now not a vestige <strong>of</strong> the building is to be found,<br />
nor can its exact site be ascertained with any<br />
precision.<br />
Kilwinning Manuscript . Also called the<br />
Edinburgh Kilwinning. This manuscript derives<br />
its name from its being written in a small<br />
quarto book, belonging to the celebrated<br />
"Mother Kilwinning Lodge" <strong>of</strong> Scotland .<br />
For its publication, the <strong>Masonic</strong> Fraternity is<br />
indebted to Bro . William James Hughan, who<br />
has inserted it in his Unpublished Records <strong>of</strong><br />
the Craft, from a copy made for him from tha<br />
original by Bro . D . Murray Lyon, <strong>of</strong> Ayr,<br />
Scotland . Bro. Lyon, "whilst glancing at the<br />
minutes <strong>of</strong> the Lodge <strong>of</strong> Edinburgh from De,<br />
cember 27, 1675, till March 12, 1678 wa%<br />
struck with the similarity which the land,<br />
writing bore to that in which the Kilwinning 4<br />
copy <strong>of</strong> the Narrative <strong>of</strong> the Founding <strong>of</strong> the<br />
Craft <strong>of</strong> Masonry is written, and upon closer<br />
examination he was convinced that in both<br />
cases the caligraphy is the same ." (History <strong>of</strong><br />
the Lodge <strong>of</strong> Edinburgh, p . 107 .) It was prob .<br />
ably written in 1665. <strong>The</strong> Anglican phraseology,<br />
and the fact that one <strong>of</strong> the charges re .<br />
quires that Masons should be "liedgemen to<br />
the King <strong>of</strong> England," conclusively show that<br />
the manuscript was written in England and<br />
introduced into Scotland . It is so much like<br />
the text <strong>of</strong> the <strong>Grand</strong> Lodge MS ., published by<br />
Bro . Hughan in his Old Charges <strong>of</strong> British Freemasons,<br />
that, to use the language <strong>of</strong> Bro.<br />
Woodford, "it would pass as au indifferent<br />
copy <strong>of</strong> that document ."<br />
Kilwinning, Mother Lodge . For an account<br />
<strong>of</strong> this body, which was fur some time,<br />
the rival <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong> Scotland, see<br />
Kilwinning .<br />
Kilwinning System . <strong>The</strong>, Masonry practised<br />
in Scotland, so called bee .ause it is supposed<br />
to have been instituted at the Abbey <strong>of</strong><br />
Kilwinning . Oliver uses the term in his<br />
Mirror for the Johannite Masons (p. 120) .<br />
(See Saint John's Masonry .)<br />
King . <strong>The</strong> second <strong>of</strong>fic..r in a Royal Arch<br />
Chapter in America. He ire the representative<br />
<strong>of</strong> Zerubbabel, prince or governor <strong>of</strong><br />
Judah . When the Chapt r meets as a Lodge<br />
<strong>of</strong> Mark, Past, or Most Excellent Masters, the<br />
king acts as Senior Warden .<br />
After the rebuilding <strong>of</strong> the second Temple<br />
the government <strong>of</strong> the Jews was administered
KING<br />
KNEE 383<br />
by the high priests as the vicegerents <strong>of</strong> the<br />
kings <strong>of</strong> Persia, to whom they paid tribute .<br />
This is the reason that the high priest is the<br />
presiding <strong>of</strong>ficer in a Chapter, and the king<br />
only a subordinate . But m the Chapters <strong>of</strong><br />
England and Ireland, the king is made the<br />
presiding <strong>of</strong>ficer. <strong>The</strong> jewel <strong>of</strong> the king is a<br />
level surmounted by a crown suspended within<br />
a triangle .<br />
King <strong>of</strong> the Sanctuary. A side degree<br />
formerly conferred in the presence <strong>of</strong> five<br />
Past Masters, now in disuse .<br />
King <strong>of</strong> the World . A degree in the system<br />
<strong>of</strong> the Philosophical Rite .<br />
Kings, <strong>The</strong> Five . <strong>The</strong> sacred code <strong>of</strong> the<br />
older Chinese . <strong>The</strong> word king signifies web<br />
<strong>of</strong> cloth, or the warp that keeps the threads in<br />
position, or upon which we may weave the<br />
somber and golden colors that make up this<br />
life's pictured history . This great light in<br />
Chinese secret societies contains the best sayings<br />
<strong>of</strong> the best sages on the ethico-political<br />
duties <strong>of</strong> life . <strong>The</strong>y cannot be traced to a<br />
period beyond the tenth century B .c ., although<br />
the religion is believed to be older .<br />
Some <strong>of</strong> the superior classes <strong>of</strong> Chinese are<br />
believers in the great philosopher Lao-tse, and<br />
others in the doctrines <strong>of</strong> Confucius . <strong>The</strong><br />
two religions appear to be twin in age, not<br />
strikingly dissimilar, and each has been given<br />
a personality in color in accordance with the<br />
character <strong>of</strong> ethics believed in by the two<br />
writers . Lao-tse and Confucius were the revivers<br />
<strong>of</strong> an older religion, the former <strong>of</strong> whom<br />
was born 604 B .c ., and the latter fifty-four<br />
years subsequently .<br />
<strong>The</strong> five kings are, the Yih-King, or Book <strong>of</strong><br />
Changes ; the Shi-King, or Book <strong>of</strong> Songs ;<br />
the Shu-King, or Book <strong>of</strong> Annals ; the Ch'un<br />
Ts'iu, or "Spring and Autumn" ; and the Li-<br />
King, or Book <strong>of</strong> Rites. <strong>The</strong> fourth book was<br />
composed by Confucius himself, while the<br />
first three are supposed to have been compiled<br />
by him, and the fifth by his disciples from his<br />
teachings .<br />
Dr . Legge, late Pr<strong>of</strong>essor <strong>of</strong> Chinese at Oxford,<br />
England, and Dr . Medhurst assert that<br />
there are no authentic records in China earlier<br />
than 1100 B .c ., and no alphabetical writing<br />
before 1500 B .c .<br />
<strong>The</strong> grandeur <strong>of</strong> the utterances and brilliancy<br />
<strong>of</strong> the intellectual productions <strong>of</strong> Confucius<br />
and Mencius, as law-givers and expounders<br />
<strong>of</strong> the sacred code <strong>of</strong> the Chinese,<br />
called <strong>The</strong> Five Kings, are much to be admired,<br />
and are the trestle-board <strong>of</strong> fully<br />
80,000,000 <strong>of</strong> the earth's po,Pulation .<br />
Kislev or Chislev. (177 .) <strong>The</strong> third<br />
month <strong>of</strong> the Hebrew civil year, and corresponding<br />
with the months November and<br />
December, beginning with the new moon <strong>of</strong><br />
the former .<br />
Kiss, Fraternal . <strong>The</strong> Germans call it der<br />
bruder kuss ; the French, le baiser fraternal .<br />
It is the kiss given in the French and German<br />
Lodges by each brother to his right and left<br />
hand neighbor when the labors <strong>of</strong> the Lodge<br />
are closed . It is not adopted in the English<br />
or American systems <strong>of</strong> Ancient Craft Ma-<br />
sonry, although practised in some <strong>of</strong> the high<br />
degrees .<br />
Kiss <strong>of</strong> Peace. In the reception <strong>of</strong> an Ancient<br />
Knight Templar, it was the practise for<br />
the one who received him to greet him with a<br />
kiss upon the mouth . This, which was called<br />
the osculum pacis, or kiss <strong>of</strong> peace, was borrowed<br />
by the Templars from the religious orders,<br />
in all <strong>of</strong> which it was observed . It is<br />
not practised in the receptions <strong>of</strong> <strong>Masonic</strong><br />
Templarism .<br />
Kloss, Georg Burkh . Franz . A celebrated<br />
German Masonand Doctor<strong>of</strong> Medicine<br />
who was born in 1788 . Dr . Kloss was initiated<br />
into Masonry early in life. He reorganized the<br />
Eclectic <strong>Grand</strong> Lodge, <strong>of</strong> which he was several<br />
times <strong>Grand</strong> Master . He resided at<br />
Frankfort-on-the-Main, where he enjoyed a<br />
high reputation as a physician . He was the<br />
possessor <strong>of</strong> an extensive <strong>Masonic</strong> library, and<br />
devoted himself to the study <strong>of</strong> the antiquities<br />
and true character <strong>of</strong> the <strong>Masonic</strong> institution,<br />
insomuch that he was styled the "teacher <strong>of</strong><br />
the German Freemasons ." Kloss'a theory was<br />
that the present Order <strong>of</strong> Freemasons found<br />
its origin in the stone-cutters and building<br />
corporations <strong>of</strong> the Middle Ages . He delivered,<br />
in the course <strong>of</strong> his life, many valuable<br />
historical discourses before the Lodge Zur<br />
Einigheit, several <strong>of</strong> which were printed and<br />
published : Annals <strong>of</strong> the Lodge Zur Einigheit,<br />
Frankfort, 1840 ; <strong>Freemasonry</strong> in its true<br />
meaning, from the ancient and genuine documents<br />
<strong>of</strong> the Stonemasons, Leipsic, 1846 ; A<br />
History <strong>of</strong> <strong>Freemasonry</strong> in England, Scotland,<br />
and Ireland, Leipsic, 1848 ; A History <strong>of</strong> the<br />
Freemasons <strong>of</strong> France, from genuine documents,<br />
Darmstadt, 1852 ; and a Bibliography <strong>of</strong> <strong>Freemasonry</strong>,<br />
Frankfort, 1844 . This last is a<br />
most valuable contribution to <strong>Masonic</strong> literature.<br />
It contains a list <strong>of</strong> more than six<br />
thousand <strong>Masonic</strong> works in all languages,<br />
with critical remarks on many <strong>of</strong> them . Dr .<br />
Kloss died at Frankfort, February 10, 1854 .<br />
Bro . Meisinger, who delivered his funeral<br />
eulogy, said <strong>of</strong> him : "He had a rare amount<br />
<strong>of</strong> learning, and was a distinguished linguist ;<br />
his reputation as a physician was deservedly<br />
great ; and he added to these a friendly, tender<br />
amiable disposition, with great simplicity and<br />
uprightness <strong>of</strong> character."<br />
Kneeling . Bending the knees has, in all<br />
ages <strong>of</strong> the world, been considered as an act<br />
<strong>of</strong> reverence and humility, and hence Pliny,<br />
the Roman naturalist, observes, that "a certain<br />
degree <strong>of</strong> religious reverence is attributed<br />
to the knees <strong>of</strong> man ." Solomon placed himself<br />
in this position when he prayed at. the consecration<br />
<strong>of</strong> the Temple ; and Masons use the<br />
same posture in some portions <strong>of</strong> their ceremonies,<br />
as a token <strong>of</strong> solemn reverence . In<br />
the act <strong>of</strong> prayer, Masons in the lower degrees<br />
adopt the standing posture, which was the<br />
usage <strong>of</strong> the primitive Church, where it was<br />
symbolic <strong>of</strong> the resurrection ; but Masons in<br />
the higher . degrees generally kneel on one<br />
knee .<br />
Knee to Knee . When, in his devotions to<br />
the G. A . O . T . U., he seeks forgiveness for the
384 KNEWT-NEB-S<br />
KNIGHTHOOD<br />
past and strength for the future, the Mason is<br />
taught that he should, in these <strong>of</strong>fices <strong>of</strong> devotion,<br />
join his brother's name with his own .<br />
<strong>The</strong> prerogative that Job, in his blindness,<br />
thought was denied to him, when he exclaimed,<br />
"Oh that one might plead for a man with God,<br />
as a man pleadeth for his neighbor!" is here<br />
not only taught as a right, but inculcated as a<br />
duty ; and the knee is directed to be bent in<br />
intercession, not for ourselves alone, but for<br />
the whole household <strong>of</strong> our brethren .<br />
Knewt-neb-s . <strong>The</strong> Egyptian goddess personifying<br />
the West, facing the East .<br />
Knife and Fork Degree . Those Masons<br />
who take more delight in the refreshments <strong>of</strong><br />
the banquet than in the labors <strong>of</strong> the Lodge,<br />
and who admire Masonry only for its social aspect,<br />
are ironically said to be "Members <strong>of</strong><br />
the Knife and Fork Degree ."<br />
<strong>The</strong> sarcasm was first uttered by Dermott,<br />
when he said in his Ahiman Rezon (p . 36),<br />
speaking <strong>of</strong> the Moderns, that "it was also<br />
thought expedient to abolish the old custom <strong>of</strong><br />
studying geometry in the Lodge ; and some <strong>of</strong><br />
the young brethren made it appear that a good<br />
knife and fork in the hands <strong>of</strong> a dexterous<br />
brother, over proper materials, would give<br />
greater satisfaction and add more to the rotundity<br />
<strong>of</strong> the Lodge than the best scale and<br />
compass in Europe .<br />
Knigge, Adolph Franz Friederich Ludwig,<br />
Baron von . He was at one time among<br />
the most distinguished Masons <strong>of</strong> Germany ;<br />
for while Weishaupt was the ostensible inventor<br />
and leader <strong>of</strong> the system <strong>of</strong> Bavarian<br />
Illnminism, it was indebted for its real form<br />
and organization to the inventive genius <strong>of</strong><br />
Knigge. He was born at Brendenbeck, near<br />
Hanover, October 16, 1752 . He was initiated,<br />
January 20, 1772, in a Lodge <strong>of</strong> Strict<br />
Observance at Cassel, but does not appear at<br />
first to have been much impressed with the<br />
Institution, for, in a letter to Prince Charles<br />
<strong>of</strong> Hesse, he calls its ceremonies "absurd, juggling<br />
tricks ." Subsequently his views became<br />
changed, at least for a time . When, in 1780,<br />
the Marquis de Costanzo was despatched by<br />
Weishaupt to Northern Germany to props,<br />
gate the Order <strong>of</strong> the Illuminati, he made the<br />
acquaintance <strong>of</strong> Knigge, and succeeded in<br />
gaining him as a disciple . Knigge afterward<br />
entered into a correspondence with Weishaupt,<br />
in consequence <strong>of</strong> which his enthusiasm was<br />
greatly increased . After some time, in reply<br />
to the urgent entreaties <strong>of</strong> Knigge for more<br />
light, Weishaupt confessed that the Order was<br />
as yet in an unfinished state, and actually existed<br />
only in his own brain ; the lower classes<br />
alone having been organized . Recognizing<br />
Knigge's abilities, he invited him to Bavaria,<br />
and promised to surrender to him all the manuscript<br />
materials in his possession, that<br />
Knigge might out <strong>of</strong> them, assisted by his own<br />
invention, construct the high degrees <strong>of</strong> the<br />
Rite .<br />
Knigge accordingly repaired to Bavaria in<br />
1781, and when he met Weishaupt, the latter<br />
consented that Knigge should elaborate the<br />
whole system up to the highest mysteries .<br />
This task Knigge accomplished, and entered<br />
into correspondence with the Lodges,<br />
exerting all his talents, which were <strong>of</strong> no mean<br />
order, for the advancement <strong>of</strong> the Rite . He<br />
brought to its aid the invaluable labors <strong>of</strong><br />
Bode, whom he prevailed upon to receive the<br />
degrees.<br />
After Knigge had fully elaborated the system,<br />
and secured for it the approval <strong>of</strong> the<br />
Areopagites, he introduced it into his district,<br />
and began to labor with every prospect <strong>of</strong><br />
success. But Weishaupt now interfered ; and,<br />
notwithstanding his compact with Knigge, he<br />
made many alterations and additions which<br />
he imperiously ordered the Provincial Directors<br />
to insert in the ritual . Knigge, becoming<br />
disgusted with this proceeding, withdrew from<br />
the Order and soon afterward entirely from<br />
<strong>Freemasonry</strong>, devoting the rest <strong>of</strong> his life to<br />
general literature . He died at Bremen, May<br />
6, 1796 .<br />
Knigge was a man <strong>of</strong> considerable talents,<br />
and the author <strong>of</strong> many books, both <strong>Masonic</strong><br />
and non-<strong>Masonic</strong>. Of these the following are<br />
the most important. A work published anonymously<br />
in 1781, entitled Ueber Jesuiten,<br />
Freimaureren and deutsche Rosenkreuzer, i . e .,<br />
"On the Jesuits, Freemasons and Rosicrueians"<br />
; Versuch caber die Freimaurerei, i. e .,<br />
"Essay on <strong>Freemasonry</strong>," in 1784 ; Beytrag<br />
zur neuesten Geschiehte des Freimaurerordens,<br />
i. e ., "Contribution towards the latest History<br />
<strong>of</strong> the Order <strong>of</strong> Freemasons," in 1786 ;<br />
and, after he had retired from the Illuminati,<br />
a work entitled Philo's endliche Erklarung, or<br />
"Philo's final Declaration," 1788, which pr<strong>of</strong>essed<br />
to be his answer to the numerous inquiries<br />
made <strong>of</strong> him in reference to his connection<br />
with the Order .<br />
Among his most popular non-<strong>Masonic</strong><br />
works was a treatise on Social Philosophy,<br />
with the title <strong>of</strong> Ueber den Umgang mit Menschen,<br />
or, "On Conversation with Men ."<br />
This work, which was written toward the close<br />
<strong>of</strong> his life, was very favorablyreceived throughout<br />
Germany, and translated into man<br />
languages . Although abounding in many<br />
mirable remarks on the various relations and<br />
duties <strong>of</strong> life, to the Mason it will be particularly<br />
interesting as furnishing a pro<strong>of</strong> <strong>of</strong> the<br />
instability <strong>of</strong> the author's opinions, for, with<br />
all his abilities, Knigge evidently lacked a<br />
well-balanced judgment . Commencing life<br />
with an enthusiastic admiration for <strong>Freemasonry</strong>,<br />
in a few years he became disgusted with<br />
it ; no long time elapsed before he was found<br />
one <strong>of</strong> its most zealous apostles ; and again retiring<br />
from the Order he spent his last days in<br />
writing against it . In his Conversation with<br />
Men, is a long chapter on Secret Societies, in<br />
which he is scarcely less denunciatory <strong>of</strong> them<br />
than Barruel or Robison.<br />
Knighthood. <strong>The</strong> Saxon word cniht,<br />
from which we get the English knight, signified<br />
at first a youth, and then a servant, or one<br />
who did domestic service, or a soldier who did<br />
military service, which might either be on foot<br />
or on horseback ; but the French word chevalier<br />
and the German ritter both refer to his
KNIGHTHOOD<br />
KNIGHTHOOD 385<br />
equestrian character .<br />
that the German kings and chiefs were attended<br />
in war and peace by a select body <strong>of</strong><br />
faithful servants, and although the Anglo-<br />
Saxon kings and thanes had their military attendants,<br />
who served them with a personal<br />
fealty, the knight, in the modern acceptation<br />
<strong>of</strong> the word, did not appear until the establishment<br />
in France <strong>of</strong> the order <strong>of</strong> chivalry .<br />
<strong>The</strong>nce knighthood rapidly passed into the<br />
other countries <strong>of</strong> Christendom ; for it always<br />
was a Christian institution .<br />
<strong>The</strong> st ages through which a candidate<br />
passed until his full investiture with the rank<br />
Although Tacitus says' altogether an idle spectator <strong>of</strong> the contest . In<br />
the shock <strong>of</strong> battle, the two lines <strong>of</strong> knights,<br />
with their lances in rest, fell impetuously on<br />
each other ; some, who were thrown from their<br />
horses, drew their swords or battle-axes to defend<br />
themselves and to make new attacks,<br />
while advantage was sought by their enemies<br />
over those who had been thrown . During all<br />
this time, the Squire was attentive to every<br />
motion <strong>of</strong> his master . In the one case, to give<br />
him new arms, or to supply him with another<br />
horse ; to raise him up when he fell, and to<br />
<strong>of</strong> knighthood were three : the Page, the<br />
Squire or Esquire, and the Knight .<br />
1 . <strong>The</strong> Page . <strong>The</strong> child who was destined<br />
to knighthood continued until he was seven<br />
years old in the charge <strong>of</strong> women, who gave<br />
him that care which his tender age required .<br />
He was then taken from them and placed in<br />
the hands <strong>of</strong> a governor, who prepared him by<br />
a robust and manly education for the labors<br />
and dangers <strong>of</strong> war. He was afterward put<br />
into the household <strong>of</strong> some noble, where he<br />
first assumed the title <strong>of</strong> a Page . His employments<br />
were to perform the service <strong>of</strong> a domestic<br />
about the person <strong>of</strong> his master and mistress<br />
; to attend them in the chase, on their<br />
journeys, their visits, and their walks ; to<br />
carry their messages, or even to wait on them<br />
at table. <strong>The</strong> first lessons given to him were<br />
in the love <strong>of</strong> God and attachment to and<br />
respect for females . His religious education<br />
was not neglected, and he was taught a veneration<br />
for all sacred things . His instructions<br />
in respect to manners, conversation, and virtuous<br />
habits were all intended to prepare him<br />
for his future condition as a knight .<br />
2 . <strong>The</strong> Squire . <strong>The</strong> youth, on emerging<br />
from the employment <strong>of</strong> a Page, took on him<br />
that <strong>of</strong> Squire, called in French ecuyer . This<br />
promotion was not unaccompanied by an appropriate<br />
ceremony . <strong>The</strong> Page who was to<br />
be made a Squire was presented to the altar<br />
by his father and mother, or by those who represented<br />
them, each holding a lighted taper in<br />
his hand . <strong>The</strong> <strong>of</strong>ficiating priest took from the<br />
altar a sword and belt, on which he bestowed<br />
several benedictions, and then placed them on<br />
the youth, who from that time constantly<br />
wore them . <strong>The</strong> Squires were divided into<br />
various classes, each <strong>of</strong> whose employment<br />
was different. To some, as to the chamberlains,<br />
was committed the care <strong>of</strong> the gold and<br />
silver <strong>of</strong> the household ; others, as the constable,<br />
had the charge <strong>of</strong> the table utensils ;<br />
others were carvers, and others butlers . But<br />
the most honorable and the only one connected<br />
immediately with chivalry was the<br />
squire <strong>of</strong> Honor or the Body Squire . He was<br />
immediately attached to some knight, whose<br />
standard he carried . He helped to dress and<br />
undress him, and attended him morning and<br />
evening in his apartment . On a march, he<br />
led the war-horse <strong>of</strong> his master and carried his<br />
sword, his helmet, and his shield . In the<br />
hour <strong>of</strong> battle, the Squire, although he did not<br />
actually take a part in the combat, was not<br />
ward <strong>of</strong>f the strokes aimed at him ; while in<br />
the other case, he seconded the knight by every<br />
means that his skill, his valor, and his zeal<br />
could suggest, always, however, within the<br />
strict bounds <strong>of</strong> the defensive, for the Squire<br />
was not permitted by the laws <strong>of</strong> chivalry to<br />
engage in <strong>of</strong>fensive combat with a knight .<br />
3 . <strong>The</strong> Knight. <strong>The</strong>se services merited<br />
and generall y received from the knight the<br />
most grateful acknowledgment, and in time<br />
the high honor <strong>of</strong> the badge <strong>of</strong> knighthood bestowed<br />
by his own hand, for every knight<br />
possessed the prerogative <strong>of</strong> making other<br />
knights .<br />
<strong>The</strong> age <strong>of</strong> twenty-one was that in which<br />
the youthful Squire, after so many pro<strong>of</strong>s <strong>of</strong><br />
zeal, fidelity, and valor, might be admitted to<br />
the honor <strong>of</strong> knighthood . <strong>The</strong> rule as to age<br />
was not, however, always observed . Sometimes<br />
the Squire was not knighted until he<br />
was further advanced in years, and in the case<br />
<strong>of</strong> princes the time was <strong>of</strong>ten anticipated .<br />
<strong>The</strong>re are instances <strong>of</strong> infants, the sons <strong>of</strong><br />
kings, receiving the dignity <strong>of</strong> knighthood .<br />
<strong>The</strong> creation <strong>of</strong> a knight was accompanied<br />
by solemn ceremonies, which some writers<br />
have been pleased to compare to those <strong>of</strong> the<br />
Church in the administration <strong>of</strong> its sacraments,<br />
and there was, if not a close resemblance,<br />
a manifest allusion in the one to the<br />
other . <strong>The</strong> white habit and the bath <strong>of</strong> the<br />
knight corresponded to the form <strong>of</strong> baptism ;<br />
the stroke on the neck and the embrace given<br />
to the new knight were compared to the ceremony<br />
<strong>of</strong> confirmation ; and as the godfather<br />
made a present to the child whom he held at<br />
the font, so the lord who conferred knighthood<br />
was expected to make a gift or grant some<br />
peculiar favor to the knight whom he had<br />
dubbed .<br />
<strong>The</strong> preliminary ceremonies which prepared<br />
the neophyte for the sword <strong>of</strong> chivalry were<br />
as follows : austere fasts ; whole nights passed<br />
in prayers in a church or chapel ; the sacraments<br />
<strong>of</strong> confession, penance, and the eucharist<br />
; bathings, which prefigured purity <strong>of</strong><br />
manners and life ; a white habit as a symbol<br />
<strong>of</strong> the same purity, and in imitation <strong>of</strong> the<br />
custom with new converts on their admission<br />
into the Church, and a serious attention to<br />
sermons, were all duties <strong>of</strong> preparation to be<br />
devoutly performed by the Squire previous<br />
to his being armed with the weapons and decorated<br />
with the honors <strong>of</strong> knighthood .<br />
An old French chronicler thus succinctly<br />
details the ceremony <strong>of</strong> creation and investiture.<br />
<strong>The</strong> neophyte bathes ; after which,
I<br />
386 KNIGHTHOOD<br />
KNIGHTHOOD<br />
clothed in white apparel, he is to watch all<br />
night in the church, and remain there in<br />
prayer until after the celebration <strong>of</strong> high mass .<br />
<strong>The</strong> communion being then received, the<br />
youth solemnly raises his joined hands and his<br />
eyes to heaven, when the priest who had administered<br />
the sacrament passes the sword<br />
over the neck <strong>of</strong> the youth and blesses it .<br />
<strong>The</strong> candidate then kneels at the feet <strong>of</strong> the<br />
lord or knight who is to arm him. <strong>The</strong> lord<br />
asks him with what intent he desires to enter<br />
into that sacred Order, and if his views tend<br />
only to the maintenance and honor <strong>of</strong> religion<br />
and <strong>of</strong> knighthood . <strong>The</strong> lord, having received<br />
from the candidate a satisfactory reply<br />
to these questions, administers the oath <strong>of</strong><br />
reception, and gives him three strokes on the<br />
neck with the flat side <strong>of</strong> the sword, which he<br />
then girds upon him . This scene passes sometimes<br />
in a hall or in the court <strong>of</strong> a palace, or, in<br />
time <strong>of</strong> war, in the open field .<br />
<strong>The</strong> girding on <strong>of</strong> the sword was accompanied<br />
with these or similar words : "In the<br />
name <strong>of</strong> God, <strong>of</strong> St . Michael, and <strong>of</strong> St . George<br />
I make thee a knight : be brave, be hardy, and<br />
be loyal." And then the kneeling candidate<br />
is struck upon the shoulder or back <strong>of</strong> the<br />
neck by him who confers the digruty, with<br />
the flat <strong>of</strong> the sword, and directed to rise in<br />
words like these : "Arise, Sir Damian " ; a<br />
formula still followed by the sovereigns <strong>of</strong><br />
England when they confer the honor <strong>of</strong><br />
knighthood . And hence the word "Sir,"<br />
which is equivalent to the old French "Sire,"<br />
is accounted, says Ashmole, "parcel <strong>of</strong> their<br />
style ."<br />
Sir William Segar, in his treatise on Civil<br />
and Military Honor, gives the following account<br />
<strong>of</strong> the ceremonies used in England in the<br />
sixth century :<br />
"A stage was erected in some cathedral, or<br />
spacious place near it, to which the gentleman<br />
was conducted to receive the honor <strong>of</strong> knighthood<br />
. Being seated on a chair decorated<br />
with green silk, it was demanded <strong>of</strong> him if he<br />
were <strong>of</strong> a good constitution, and able to undergo<br />
the fatigue required in a soldier ; also<br />
whether he were a man <strong>of</strong> good morals, and<br />
what credible witnesses he could produce to<br />
affirm the same .<br />
"<strong>The</strong>n the Bishop or Chief Prelate <strong>of</strong> the<br />
Church administered the following oath :<br />
`Sir, you that desire to receive the honor <strong>of</strong><br />
knighthood, swear before God and this holy book<br />
that you will not fight against his Majesty, that<br />
now bestoweth the order <strong>of</strong> knighthood upon you .<br />
You shall also swear to maintain and defend<br />
all Ladies, Gentlemen, Widows and Orphans ;<br />
and you shall shun no adventure <strong>of</strong> your person<br />
in any war wherein you shall happen to be .'<br />
"Te oath being taken, two Lords led him<br />
to the King, who drew his sword, and laid it<br />
upon his head, saying, God and St . George (or<br />
what other saint the King pleased to name,)<br />
inviolable .<br />
make thee a good knight ; after which seven<br />
Ladies dressed in white came and girt a sword<br />
to his side and four knights put on his spurs .<br />
"<strong>The</strong>se ceremonies being over the Queen<br />
took him by the right hand, and a Duchess<br />
by the left, and leading him to a rich seat<br />
placed him on an ascent where they seated<br />
m, the King sitting on Lis right hand, and<br />
the Queen on his left .<br />
"<strong>The</strong>n the Lords and Ladies also sat down<br />
upon other seats, three descents under the<br />
King ; and being all thus seated, they were entertained<br />
with a delicate collation ; and so the<br />
ceremony ended ."<br />
<strong>The</strong> manner <strong>of</strong> arming a newly made knight<br />
was first to put on the spurs, then the coat <strong>of</strong><br />
mail, the cuirass, the brasset or casque, and<br />
the gauntlets. <strong>The</strong> lord or knight conferring<br />
the honor then girded on the sword, which<br />
last was considered as the most honorable<br />
badge <strong>of</strong> chivalry, and a symbol <strong>of</strong> the labor<br />
that the knight was in future to encounter .<br />
It was in fact deemed the real and essential<br />
part <strong>of</strong> the ceremony, and that which actually<br />
constituted the knight . Du Cange, in his<br />
Glossarium, defines the Latin word militare,<br />
in its medieval sense, as signifying "to make a<br />
knight," which was, he says, "balteo militari<br />
accingere," i . e., to gird on him the knightly<br />
belt; and it is worthy <strong>of</strong> remark, that cingulus,<br />
which in ure Latin signifies a belt, came in<br />
the later Latin <strong>of</strong> Justinian to denote the military<br />
pr<strong>of</strong>ession . I need not refer to the common<br />
expression, "a belted knight," as indicating<br />
the close connection between knighthood and<br />
the girding <strong>of</strong> the belt . It was indeed the<br />
belt and sword that made the knight .<br />
<strong>The</strong> oath taken by the knight at his reception<br />
devoted him to the defense <strong>of</strong> religion and<br />
the Church, and to the protection <strong>of</strong> widows,<br />
orphans, and all <strong>of</strong> either sex who were powerless,<br />
unhappy, or suffering under injustice<br />
and oppression ; and to shrink from the performance<br />
<strong>of</strong> these duties whenever called<br />
upon, even at the sacrifice <strong>of</strong> his life, was to<br />
incur dishonor for the rest <strong>of</strong> his days .<br />
Of all the laws <strong>of</strong> chivalry, none was maintained<br />
with more rigor than that which secured<br />
respect for the female sex . "If an honest<br />
and virtuous lady," says Brantome, "will<br />
maintain her firmness and constancy, her<br />
servant that is to say, the knight who had<br />
devoted himself to her service, must not even<br />
spare his life to protect and defend her, if she<br />
runs the least risk either <strong>of</strong> her fortune, or her<br />
honor or <strong>of</strong> any censorious word, for we are<br />
bound by the laws <strong>of</strong> Chivalry to be the champions<br />
<strong>of</strong> women's afflictions ."<br />
Nor did any human law insist with so much<br />
force as that <strong>of</strong> chivalry upon the necessity <strong>of</strong><br />
an inviolable attachment to truth . Adherence<br />
to his word was esteemed the most honorable<br />
part <strong>of</strong> a knight's character. Hence to<br />
give the lie was considered the most mortal<br />
and irreparable affront, to be expiated only by<br />
blood .<br />
An oath or solemn promise given in the<br />
name <strong>of</strong> a knight was <strong>of</strong> all oaths the most<br />
Knights taken in battle engaged<br />
to come <strong>of</strong> their own accord to prison whenever<br />
it was required by their captors, and on<br />
their word <strong>of</strong> honor they were readily allowed<br />
liberty for the time for which they asked it ;<br />
for no one ever doubted that they would ful-
KNIGHTHOOD<br />
KNIGHTHOOD 3 87<br />
fil their engagements . Sovereigns considered<br />
their oath <strong>of</strong> knighthood as the most solemn<br />
that they could give, and hence the Duke <strong>of</strong><br />
Bretagne, having made a treaty <strong>of</strong> peace with<br />
Charles VI . <strong>of</strong> France, swore to its observance<br />
"by the faith <strong>of</strong> his body and the<br />
loyalty <strong>of</strong> his knighthood ."<br />
It is scarcely necessary to say that generous<br />
courage was an indispensable quality <strong>of</strong> a<br />
knight . An act <strong>of</strong> cowardice, <strong>of</strong> cruelty, or<br />
<strong>of</strong> dishonorable warfare in battle, would overwhelm<br />
the doer with deserved infamy. In<br />
one <strong>of</strong> the tenzones, or poetical contests <strong>of</strong> the<br />
Troubadours, it is said that to form a perfect<br />
knight all the tender <strong>of</strong>fices <strong>of</strong> humanity<br />
should be united to the greatest valor, and<br />
pity and generosity to the conquered associated<br />
with the strictest justice and integrity .<br />
Whatever was contrary to the laws <strong>of</strong> war was<br />
inconsistent with the laws <strong>of</strong> chivalry .<br />
<strong>The</strong> laws <strong>of</strong> chivalry also enforced with peculiar<br />
impressiveness sweetness and modesty<br />
<strong>of</strong> temper, with that politeness <strong>of</strong> demeanor<br />
which the word courtesy was meant perfectly<br />
to axp ress. An uncourteous knight would<br />
have been an anomaly .<br />
Almost all <strong>of</strong> these knightly qualities are<br />
well expressed by Chaucer in the Prologue to<br />
his Knight's Tale (1 . 43-50 ; 67-72) :<br />
"A knight there was, and that a worthy man,<br />
That from the time that he first began<br />
To riden out he loved chivalry,<br />
Truth and honor, freedom and courtesy.<br />
Full worthy was he in his lord's war<br />
And thereto had he ridden, no man farther ;<br />
As well in Christendom as in Heatheness,<br />
And ever honored for his worthiness .<br />
"And ever more he had a sovereign price,<br />
And though that he was worthy, he was wise<br />
And <strong>of</strong> his port as meek as is a maid .<br />
He never yet no villainy not said<br />
In all his life unto no manner wight,<br />
He was a very perfect, gentle knight .",<br />
<strong>The</strong> most common and frequent occasions<br />
on which knights were created, independent<br />
<strong>of</strong> those which happened in war, were at the<br />
great feasts <strong>of</strong> the Church, and especially at<br />
the feast <strong>of</strong> Pentecost ; also at the publications<br />
<strong>of</strong> peace or a truce, the coronations <strong>of</strong><br />
kings, the birth or baptism <strong>of</strong> princes, and the<br />
days on which those princes had themselves<br />
received knighthood . But a knight could at<br />
any time confer the distinction on one whom<br />
he deemed deserving <strong>of</strong> it .<br />
<strong>The</strong>re was a distinction between the titles<br />
as well as the dress <strong>of</strong> a knight and a squire .<br />
<strong>The</strong> knight was called Don, Sire, Messire, or,<br />
in English, Sir-a title not bestowed upon a<br />
squire : and while the wife <strong>of</strong> the former was<br />
called a Lady, that <strong>of</strong> the latter was only a<br />
Gentlewoman . <strong>The</strong> wife <strong>of</strong> a knight was<br />
sometimes called Militissa, or female knight .<br />
In their dresses and their harness, knights<br />
were entitled to wear gold and golden decorations,<br />
while the squires were confined to the<br />
use <strong>of</strong> silver . Knights alone had a right to<br />
wear, for the lining <strong>of</strong> their cloaks and mantles,<br />
ermine, sable, and meniver, which were<br />
the most valuable furs ; while those <strong>of</strong> a less<br />
costly kind were for the squires . <strong>The</strong> long and<br />
trailing mantle, <strong>of</strong> a scarlet color, and lined<br />
with ermine or other precious furs, which was<br />
called the Mantle <strong>of</strong> Honor, was especially reserved<br />
for the knight . Such a mantle was always<br />
presented by the kings <strong>of</strong> France to<br />
knights whom they created . <strong>The</strong> mantle was<br />
considered the most august and noble decoration<br />
that a knight could wear, when he was not<br />
dressed in his armor . <strong>The</strong> <strong>of</strong>ficial robes still<br />
worn by many magistrates in Europe are derived<br />
from the knightly Mantle <strong>of</strong> Honor .<br />
It should be remarked that the order <strong>of</strong><br />
knighthood, and the ceremonies accompanying<br />
the investiture <strong>of</strong> a knight, were <strong>of</strong> a symbolic<br />
character, and are well calculated to remind<br />
the Freemason <strong>of</strong> the symbolic character<br />
<strong>of</strong> his own Institution.<br />
<strong>The</strong> sword which the knight received was<br />
called "the arms <strong>of</strong> mercy," and he was told<br />
to conquer his enemies by mercy rather than<br />
by force <strong>of</strong> arms . Its blade was two-edged, to<br />
remind him that he must maintain chivalry<br />
and justice, and contend only for the support<br />
<strong>of</strong> these two chief pillars <strong>of</strong> the temple <strong>of</strong> honor .<br />
<strong>The</strong> lance represented Truth, because truth,<br />
like the lance, is straight . <strong>The</strong> coat <strong>of</strong> mail was<br />
the symbol <strong>of</strong> a fortress erected against vice ;<br />
for, as castles are surrounded by walls and<br />
ditches, the coat <strong>of</strong> mail is closed in all its<br />
parts, and defends the knight against treason,<br />
disloyalty, pride, and every other evil passion .<br />
<strong>The</strong> rowels <strong>of</strong> the spur were given to urge the<br />
possessor on to deeds <strong>of</strong> honor and virtue .<br />
<strong>The</strong> shield, which he places betwixt himself<br />
and his enemy, was to remind him that the<br />
knight is a shield interposed between the<br />
prince and the people, to preserve peace and<br />
tranquillity .<br />
In a Latin manuscript <strong>of</strong> the thirteenth<br />
century, copied by Anstis (App ., p . 95),. will<br />
be found the following symbolical explanation<br />
<strong>of</strong> the ceremonial <strong>of</strong> knighthood . <strong>The</strong><br />
bath was a symbol <strong>of</strong> the washing away <strong>of</strong> sin<br />
by the sacrament <strong>of</strong> baptism . <strong>The</strong> bed into<br />
which the novice entered and reposed after<br />
the bath, was a symbol <strong>of</strong> the peace <strong>of</strong> mind<br />
which would be acquired by the virtue <strong>of</strong> chivalry.<br />
<strong>The</strong> white garments with which he was<br />
afterward clothed, were a symbol <strong>of</strong> the purity<br />
which a knight should maintain . <strong>The</strong><br />
scarlet robe put on the newly made knight<br />
was symbolic <strong>of</strong> the blood which he should be<br />
ready to shed for Christ and the Church . <strong>The</strong><br />
dark boots are a sign <strong>of</strong> the earth, whence we<br />
all came, and to which we are all to return .<br />
<strong>The</strong> white belt is a symbol <strong>of</strong> chastity . <strong>The</strong><br />
golden spur symbolizes promptitude <strong>of</strong> action .<br />
<strong>The</strong> sword is a symbol <strong>of</strong> severity against the<br />
attacks <strong>of</strong> Satan ; its two edges are to teach<br />
the knight that he is to defend the poor<br />
against the, rich, and the weak against the<br />
powerful. <strong>The</strong> white fillet around the head is<br />
a symbol <strong>of</strong> good works . <strong>The</strong> slaps, or blow<br />
was in memorial <strong>of</strong> him who made him a<br />
knight .<br />
<strong>The</strong>re was one usage <strong>of</strong> knighthood which is<br />
peculiarly worthy <strong>of</strong> attention . <strong>The</strong> love <strong>of</strong>
388 KNIGHTHOOD<br />
KNIGHTHOOD<br />
glory, which was so inspiring to the knights <strong>of</strong><br />
chivalry, is apt to produce a spirit <strong>of</strong> rivalry<br />
and emulation that might elsewhere prove the<br />
fruitful source <strong>of</strong> division and discord . But<br />
this was prevented by the fraternities <strong>of</strong> arms<br />
so common among the knights . Two knights<br />
who had, perhaps, been engaged in the same<br />
expeditions, and had conceived for each other<br />
a mutual esteem and confidence, would enter<br />
into a solemn compact by which they became<br />
and were called "Brothers in arms ." Under<br />
this compact, they swore to share equally the<br />
labors and the glory, the dangers and the<br />
pr<strong>of</strong>its <strong>of</strong> all enterprises, and never, under any<br />
circumstances, to abandon each other . <strong>The</strong><br />
brother in arms was to be the enemy <strong>of</strong> those<br />
who were the enemies <strong>of</strong> his brother, and the<br />
friend <strong>of</strong> those who were his friends ; both <strong>of</strong><br />
them were to divide their present and future<br />
wealth, and to employ that and their lives for<br />
the deliverance <strong>of</strong> each other if taken prisoner .<br />
<strong>The</strong> claims <strong>of</strong> a brother in arms were paramount<br />
to all others, except those <strong>of</strong> the sovereign<br />
. If the services <strong>of</strong> a knight were demanded<br />
at the same time by a lady and by a<br />
brother in arms, the claim <strong>of</strong> the former gave<br />
way to that <strong>of</strong> the latter . But the duty which<br />
was owing to the prince or to the country was<br />
preferred to all others, and hence brothers in<br />
arms <strong>of</strong> different nations were only united together<br />
so long as their respective sovereigns<br />
were at peace, and a declaration <strong>of</strong> war between<br />
two princes dissolved all such confraternities<br />
between the subjects <strong>of</strong> each. But<br />
except in this particular case, the bond <strong>of</strong><br />
brotherhood was indissoluble, and a violation<br />
<strong>of</strong> the oath which bound two brothers together<br />
was deemed an act <strong>of</strong> the greatest infamy<br />
. <strong>The</strong>y could not challenge each other .<br />
<strong>The</strong>y even wore in battle the same habits and<br />
armor, as if they desired that the enemy<br />
should mistake one for the other, and thus<br />
that both might incur an equal risk <strong>of</strong> the<br />
dangers with which each was threatened .<br />
Knights were divided into two ranks,<br />
namely, Knights Bachelors and Knights Bannerets.<br />
<strong>The</strong> Knight BaBachelor was <strong>of</strong> the lower rank,<br />
and derived his title most probably from the<br />
French bas chevalier . In the days <strong>of</strong> chivalry,<br />
as well as in later times, this dignity was conferred<br />
without any reference to a qualification<br />
<strong>of</strong> property . Many Knights Bachelors were<br />
in fact mere adventurers, unconnected by<br />
feudal ties <strong>of</strong> any sort, who <strong>of</strong>fered their services<br />
in war to any successful leader, and<br />
found in their sword a means <strong>of</strong> subsistence,<br />
not only by pay and plunder, but in the regularly<br />
established system <strong>of</strong> ransom, which<br />
every knight taken in action paid for his liberty.<br />
<strong>The</strong> Knight Bachelor bore instead <strong>of</strong> a<br />
square banner a pointed or triangular ensign,<br />
which was forked by being extended in two<br />
comets or points, and which was called a pennon<br />
. <strong>The</strong> triangular banner, not forked, was<br />
called a pennoncel, and was carried by a<br />
squire .<br />
<strong>The</strong> Knight Banneret, a name derived from<br />
banneret, a little banner, was one who pos-<br />
sessed many fiefs, and who was obliged to<br />
serve in war with a large attendance <strong>of</strong> followers<br />
.<br />
If a knight was rich and powerful enough<br />
to furnish the state or his sovereign with a<br />
certain number <strong>of</strong> armed men, and to entertain<br />
them at his own expense, permission was<br />
accorded to him to add to his simple designation<br />
<strong>of</strong> Knight or Knight Bachelor, the more<br />
noble and exalted title <strong>of</strong> Knight Banneret .<br />
This gave him the right to carry a square banner<br />
on the top <strong>of</strong> his lance . Knights Bachelors<br />
were sometimes made Bannerets on the<br />
field <strong>of</strong> battle, and as a reward <strong>of</strong> their prowess,<br />
by the simple ceremony <strong>of</strong> the sovereign cutting<br />
<strong>of</strong>f with his sword the cornets or points <strong>of</strong><br />
their pennons, thus transforming them into<br />
square banners . Clark, in his History <strong>of</strong><br />
Knighthood (vol . i ., p . 73), thus describes this<br />
ceremony in detail :<br />
"<strong>The</strong> king or his general at the head <strong>of</strong> his<br />
army drawn up in order <strong>of</strong> battle after a victory,<br />
under the royal standard displayed, attended<br />
by all the <strong>of</strong>ficers and nobility present,<br />
receives the knight led between two knights<br />
carrying his pennon <strong>of</strong> arms in his hand, the<br />
heralds walking before him, who proclaim his<br />
valiant achievements for which he has deserved<br />
to be made a Knight Banneret, and to<br />
display his banner in the field ; then the king<br />
or general says to him, Advancez toy banneret,<br />
and causes the point <strong>of</strong> his pennon to be rent<br />
<strong>of</strong>f ; then the new knight, having the trumpets<br />
before him sounding, the nobility and <strong>of</strong>ficers<br />
bearing him company, is sent back to his tent,<br />
where they are all entertained ."<br />
But generally the same ceremonial was used<br />
in times <strong>of</strong> peace at the making <strong>of</strong> a Knight<br />
Banneret as at the institution <strong>of</strong> barons, viscounts,<br />
earls, and the other orders <strong>of</strong> nobility,<br />
with whom they claimed an almost equality<br />
<strong>of</strong> rank .<br />
Not long after the institution <strong>of</strong> knighthood<br />
as an <strong>of</strong>fshot <strong>of</strong> chivalry, we find, besides the<br />
individual Knights Bachelors and Knights<br />
Bannerets, associations <strong>of</strong> knights banded together<br />
for some common purpose, <strong>of</strong> which<br />
there were two classes . First : Fraternities<br />
possessing property and rights <strong>of</strong> their own as<br />
independent bodies into which knights were<br />
admitted as monks were into religious foundations<br />
. Of this class may be mentioned, as<br />
examples, the three great religious Ordersthe<br />
Templars, the Hospitalers, and the Teutonic<br />
Knights .<br />
<strong>The</strong> second class consisted <strong>of</strong> honorary associations<br />
established by sovereigns within<br />
their respective dominions, consisting <strong>of</strong> members<br />
whose only common tie is the possession<br />
<strong>of</strong> the same titular distinction . Such are most<br />
<strong>of</strong> the European orders <strong>of</strong> knighthood now existing,<br />
as the Knights <strong>of</strong> the Garter in England,<br />
the Knights <strong>of</strong> St . Andrew in Russia, and<br />
the Knights <strong>of</strong> the Golden Fleece in Spain .<br />
<strong>The</strong> institution <strong>of</strong> these titular orders <strong>of</strong><br />
knighthood dates at a much more recent<br />
period than that <strong>of</strong> the Fraternities who constitute<br />
the first class, for not one <strong>of</strong> them can<br />
trace its birth to the time <strong>of</strong> the Crusades, at
KNIGHTHOOD<br />
KNIGHTHOOD 389<br />
which time the Templars and similar orders<br />
sprang into existence .<br />
Ragon, in his Cours Philosophique, attempts<br />
to draw a parallel between the institution <strong>of</strong><br />
knighthood and that <strong>of</strong> <strong>Freemasonry</strong>, such as<br />
that there were three degrees in one as there<br />
are in the other, and that there was a close<br />
resemblance in the ceremonies <strong>of</strong> initiation<br />
into both orders . He thus intimates for them<br />
a common origin ; but these parallels should<br />
rather be considered simply as coincidences .<br />
<strong>The</strong> theory first advanced by the Chevalier<br />
Ramsay and adopted by Hund and the disciples<br />
<strong>of</strong> the Rite <strong>of</strong> Strict Observance, that<br />
all Freemasons are Templars, and that <strong>Freemasonry</strong><br />
is a lineal successor <strong>of</strong> ancient knighthood,<br />
is now rejected as wholly untenable and<br />
unsupported by any authentic history . <strong>The</strong><br />
only connection between knighthood and<br />
<strong>Freemasonry</strong> is that which was instituted<br />
after the martyrdom <strong>of</strong> James de Molay, when<br />
the Knights Templar sought concealment and<br />
security in the bosom <strong>of</strong> the <strong>Masonic</strong> Fraternity.<br />
When one was made a knight, he was said<br />
to be dubbed . This is a word in constant use<br />
in the Medieval manuscripts . In the old<br />
Patavian statutes, "Miles adobatus," a<br />
dubbed knight, is defined to be "one who, by<br />
the usual ceremonies, acuires the dignity<br />
and pr<strong>of</strong>ession <strong>of</strong> chivalry." <strong>The</strong> Provengal<br />
writers constantly employ the term to dub,<br />
"adouber," and designate a knight who has<br />
one through the ceremony <strong>of</strong> investiture as<br />
F`un chevalier adoube," a dubbed knight.<br />
Thus, in the Romaunt d'Auberi, the Lady<br />
d'Auberi says to the king :<br />
"Sire, dit elle, par Dieu de Paradis<br />
Soit adouber mes fibres auberis ."<br />
That is, "Sire, for the love <strong>of</strong> the God <strong>of</strong><br />
Paradise, let my brothers be dubbed."<br />
<strong>The</strong> meaning <strong>of</strong> the word then is plain : to<br />
dub, is to make or create a knight . But its<br />
derivation is not so easily settled amid the<br />
conflicting views <strong>of</strong> writers on the subject .<br />
<strong>The</strong> derivation by Menage from duplex is<br />
not worth consideration . Henschell's, from a<br />
Provengal word adobare, "toe quip," although<br />
better, is scarcely tenable . <strong>The</strong> derivation<br />
from the Anglo-Saxon dubban, "to strike or<br />
give a blow," would be reasonable, were it not<br />
presumable that the Anglo-Saxons borrowed<br />
their word from the French and from the usages<br />
<strong>of</strong> chivalry . It is more likely that dubban<br />
came from adouber, than that adouber<br />
came from dubban . <strong>The</strong> Anglo-Saxons took<br />
their forms and technicalities <strong>of</strong> chivalry from<br />
the French . After all, the derivation proposed<br />
by Du Cange is the most plausible and<br />
the one most generally adopted, because it is<br />
supported by the best authorities . He says<br />
that it is derived from the Latin adoptare, to<br />
adopt, "quod qui aliquem armis instruit ac<br />
Mihtem facit, eum quodammodo adoptat in<br />
filium," i . e ., "He who equips any one with<br />
arms, and makes him a knight, adopts him, as<br />
it were, as a son ." To dub one as a knight is,<br />
then, to adopt him into the order <strong>of</strong> chivalry .<br />
<strong>The</strong> idea was evidently taken from the Roman<br />
law <strong>of</strong> adoptatio, or adoption, where, as in conferring<br />
knighthood, a blow on the cheek was<br />
given .<br />
<strong>The</strong> word accolade is another term <strong>of</strong> chivalry<br />
about which there is much misunderstanding.<br />
It is now supposed to mean the<br />
blow <strong>of</strong> the sword, given by the knight conferring<br />
the dignity, on the neck or shoulder <strong>of</strong><br />
him who received it . But this is most probably<br />
an error . <strong>The</strong> word is derived, says Brewer<br />
(Dict . Phr . and Fab .) from the Latin ad collum,<br />
"around the necI " and signifies the embrace<br />
"given by the Orand Master when he<br />
receives a neophyte or new convert ." It was<br />
an early custom to confer an embrace and the<br />
kiss <strong>of</strong> peace upon the newly made knight<br />
which ceremony, Ashmole thinks, was called<br />
the accolade . Thus, in his History <strong>of</strong> the Order<br />
<strong>of</strong> the Garter (p . 15), he says : "<strong>The</strong> first Christian<br />
kings, at giving the belt, kissed the new<br />
knight on the left cheek, saying : In the honor<br />
<strong>of</strong> the Father and the Son and the Holy Ghost, I<br />
make you a knight . It was called the osculum<br />
pads, the kiss <strong>of</strong> favor or <strong>of</strong> brotherhood<br />
[more correctly the kiss <strong>of</strong> peace], and is presumed<br />
to be the accolade or ceremony <strong>of</strong> embracing,<br />
which Charles the Great used when<br />
he knighted his son Louis the DE;bonnair."<br />
In the book <strong>of</strong> Johan de Vignay, which was<br />
written in the fourteenth century, this kiss <strong>of</strong><br />
peace is mentioned together with the accolade :<br />
"Et le Seigneur leur doit dormer une collie en<br />
signe de proeste et de hardement, et que it<br />
leur souveigne de celui noble homme qui la<br />
fait chevalier . Et done lee doit le Seigneur<br />
baisier en la bouche en signe de paix et<br />
d'amour" ; i . e ., "And the lord ought to give<br />
him [the newly-made knight] an accolade as a<br />
symbol <strong>of</strong> readiness and boldness, and in memory<br />
<strong>of</strong> the nobleman who has made him a<br />
knight ; and then the lord ought to kiss him<br />
on the mouth as a sign <strong>of</strong> peace and love ."<br />
In an old manuscript in the Cottonian Library,<br />
entitled "<strong>The</strong> manner <strong>of</strong> makynge<br />
Knyghtes after the custome <strong>of</strong> Engelande,"<br />
copy <strong>of</strong> which is inserted in Anstis's<br />
=Y torical Essay on the Knighthood <strong>of</strong> the His-<br />
Bath<br />
(Append., p . 99), is this account <strong>of</strong> the embrace<br />
and kiss, accompanied with a blow on<br />
the neck : "Thanne shall the Squyere lift up<br />
his armes on high, and the Kynge shall put<br />
his armes about the nekke <strong>of</strong> the Squyer, and<br />
lyftynge up his right hande he shall smyte the<br />
Squyer in the nekke, seyeng thus : Be ye a<br />
good Knyhte ; kissing him ." Anstis himself is<br />
quite confused in his description <strong>of</strong> the ceremonial,<br />
and enumerates "the blow upon the<br />
neck, the accolade, with the embracing and<br />
kiss <strong>of</strong> peace," as if they were distinct and separate<br />
ceremonies ; but in another part <strong>of</strong> his<br />
book he calls the accolade "the laying hands<br />
upon the shoulders ." I am inclined to believe,<br />
after much research, that both the blow on<br />
the neck and the embrace constituted properly<br />
the accolade . This blow was sometimes<br />
given with the hand, but sometimes with the<br />
sword . Anstis says that "the action which<br />
fully and finally impresses the character <strong>of</strong>
390 KNIGHTHOOD<br />
KNIGHT<br />
knighthood is the blow given with the hand<br />
upon the neck or shoulder ." But he admits<br />
that there has been a controversy among<br />
writers whether the blow was heret<strong>of</strong>ore given<br />
with a sword or by the bare hand upon the<br />
neck (p. 73) .<br />
<strong>The</strong> mystical signification which Caseneuve<br />
gives in his Etymologies (voc . Accollee) is ingenious<br />
and appropriate, namely, that the<br />
blow was given on the neck to remind him who<br />
received it that he ought never, by flight from<br />
battle, to give an enemy the opportunity <strong>of</strong><br />
striking him on the same place .<br />
But there was another blow, which was<br />
given in the earliest times <strong>of</strong> chivalry, and<br />
which has by some writers been confounded<br />
with the accolade, which at length came to<br />
be substituted for it . This was the blow on<br />
the cheek, or, in common language the box<br />
on the ear, which was given to a knight at<br />
his investiture . This blow is never called<br />
the accolade by the old writers, but generally<br />
the alapa, rarely the gautada. Du Cange<br />
says that this blow was sometimes given on<br />
the neck, and that then it was called the<br />
colaphus, or by the French colic, from col,<br />
the neck . Duchesne says the blow was always<br />
given with the hand, and not with the<br />
sword .<br />
Ashmole says : "It was in the time <strong>of</strong><br />
Charles the Great the way <strong>of</strong> knighting by<br />
the colaphum, or blow on the ear, used in sign<br />
<strong>of</strong> sustaining future hardships, . . . a custom<br />
long after retained in Germany and France.<br />
Thus William, Earl <strong>of</strong> Holland, who was to be<br />
knighted before he could be emperor, at his<br />
being elected king <strong>of</strong> the Romans, received<br />
knighthood by the box <strong>of</strong> the ear, etc ., from<br />
John, king <strong>of</strong> Bohemia, A. D . 1247."<br />
Both the word alapa and the ceremony<br />
which it indicated were derived from the form<br />
<strong>of</strong> manumission among the Romans, where<br />
the slave on being freed received a blow called<br />
alapa on the cheek, characterized by Claudian<br />
as "felix injuria," a happy injury, to remind<br />
him that it was the last blow he was compelled<br />
to submit to : for thenceforth he was to be<br />
a freeman, capable <strong>of</strong> vindicating his honor<br />
from insult. <strong>The</strong> alapa, in conferring knighthood,<br />
was employed with a similar symbolism .<br />
Thus in an old register <strong>of</strong> 1260, which gives an<br />
account <strong>of</strong> the knighting <strong>of</strong> Hildebrand by the<br />
Lord Ridolfonis, we find this passage, which<br />
I give in the original, for the sake <strong>of</strong> the one<br />
word gautata, which is unusual : "Postea<br />
Ridolfonus de more dedit illi gautatam et<br />
dixit illi. Tu es miles nobilis milithe equestris,<br />
et hint gautata est in recordationem, illius<br />
qui to armavit militem, et hcec gautata debet<br />
esse ultima injuria, quam patienter acceperis."<br />
That is : "Afterwards Ridolfonus gave him in<br />
the customary way the blow, and said to him :<br />
Thou art a noble Knight <strong>of</strong> the Equestrian<br />
Order <strong>of</strong> Chivalry, and this blow is given in<br />
memory <strong>of</strong> him who bath armed thee as a<br />
knight, and it must be the last injury which<br />
thou shalt patiently endure ." <strong>The</strong> first reason<br />
assigned for the blow refers to an old custom<br />
<strong>of</strong> cuffing the witnesses to a transaction, to<br />
impress it on their memory . Thus, by the<br />
riparian law, when there was a sale <strong>of</strong> land,<br />
some twelve witnesses were collected to see<br />
the transfer <strong>of</strong> property and the payment <strong>of</strong><br />
the price, and each received a box on the ear,<br />
that he might thus the better remember the<br />
occurrence . So the knight received the blow<br />
to make him remember the time <strong>of</strong> his receiving<br />
his knighthood and the person who conferred<br />
it .<br />
For the commission <strong>of</strong> crime, more especially<br />
for disloyalty to his sovereign, a knight<br />
might be degraded from the Order ; and this<br />
act <strong>of</strong> degradation was accompanied with<br />
many ceremonies, the chief <strong>of</strong> which was the<br />
hacking <strong>of</strong>f his spurs. This was to be done<br />
for greater infamy, not by a knight, but by the<br />
master cook . Thus Stow says that, at the<br />
making <strong>of</strong> Knights <strong>of</strong> the Bath, the king's<br />
master cook stood at the door <strong>of</strong> the chapel,<br />
and said to each knight as he entered, "Sir<br />
Knight, look that you be true and loyal to the<br />
king my master, or else I must hew these<br />
spurs from your heels ." His shield too was reversed,<br />
and the heralds had certain marks<br />
called abatements, which they placed on it to<br />
indicate his dishonor.<br />
M . de St. Palaye concludes his learned and<br />
exhaustive Memoires sur l'ancienne Chevalerie<br />
with this truthful tribute to that spirit <strong>of</strong><br />
chivalry in which ancient knighthood found<br />
its birth, and with it I may appropriately<br />
close this article :<br />
"It is certain that chivalry, in its earliest<br />
period, tended to promote order and good<br />
morals ; and although it was in some respects<br />
imperfect, yet it produced the most accomplished<br />
models <strong>of</strong> public valor and <strong>of</strong> those<br />
pacific and gentle virtues that are the ornaments<br />
<strong>of</strong> domestic life ; and it is worthy <strong>of</strong><br />
consideration, that in an age <strong>of</strong> darkness,<br />
most rude and unpolished, such examples<br />
were to be found as the results <strong>of</strong> an institution<br />
founded solely for the public welfare, as<br />
in the most enlightened times have never been<br />
surpassed and very seldom equalled ."<br />
Knight . 1 . An order <strong>of</strong> chivalry . (See<br />
Knighthood and Knight <strong>Masonic</strong> .)<br />
2 . <strong>The</strong> Eleventh and last degree <strong>of</strong> the<br />
Order <strong>of</strong> African Architects .<br />
Knight, Black. See Black Brothers.<br />
Knight Commander. (Chevalier Commandeur.)<br />
1 . <strong>The</strong> Ninth Degree <strong>of</strong> the Rite <strong>of</strong><br />
Elect Cohens . 2 . A distinction conferred by<br />
the Supreme Council <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite for the Southern Jurisdiction<br />
<strong>of</strong> the United States on deserving Honorary<br />
Thirty-thirds and Sublime Princes <strong>of</strong><br />
the Royal Secret . It is conferred by a vote <strong>of</strong><br />
the Supreme Council, and is unattended with<br />
any other ceremony than the presentation <strong>of</strong> a<br />
decoration and a patent .<br />
Knight Commander <strong>of</strong> the Temple.<br />
See Sovereign Commander <strong>of</strong> the Temple .<br />
Knight Commander <strong>of</strong> the White and<br />
Black Eagle. (Chevalier Commandeur de<br />
l'Aigle blanc et noir .) Tha Eightieth Degree <strong>of</strong><br />
the collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France .
KNIGHT KNIGHT 391<br />
Knight Crusader . (Chevalier Croise.)<br />
Thory says (Act. Lat ., i ., 303) that this is a<br />
chivalric degree, which was communicated to<br />
him by a member <strong>of</strong> the <strong>Grand</strong> Lodge <strong>of</strong><br />
Copenhagen . He gives no further account<br />
<strong>of</strong> its character .<br />
Knight Elect <strong>of</strong> Fifteen . 1 . <strong>The</strong> Sixteenth<br />
Degree <strong>of</strong> the Ancient and Accepted<br />
Rite, more commonly called Illustrious Elect<br />
<strong>of</strong> the Fifteen. (See Elect <strong>of</strong> Fifteen .)<br />
2 . <strong>The</strong> Tenth Degree <strong>of</strong> the Chapter <strong>of</strong><br />
Emperors <strong>of</strong> the East and West .<br />
3 . <strong>The</strong> Eleventh Degree <strong>of</strong> the Rite <strong>of</strong><br />
Mizraim .<br />
Knight Elect <strong>of</strong> Twelve, Sublime . <strong>The</strong><br />
Eleventh Degree <strong>of</strong> the Ancient and Accepted<br />
Rite, sometimes called "Twelve Illustrious<br />
Knights ." After vengeance had been taken<br />
upon the traitors mentioned in the degrees <strong>of</strong><br />
Elected Knights <strong>of</strong> Nine and Illustrious<br />
Elected <strong>of</strong> Fifteen, Solomon, to reward those<br />
who had exhibited their zeal and fidelity in inflicting<br />
the required punishment, as well as to<br />
make room for the exaltation <strong>of</strong> others to the<br />
degree <strong>of</strong> Illustrious Elected <strong>of</strong> Fifteen, appointed<br />
twelve <strong>of</strong> these latter, chosen by ballot,<br />
to constitute a new degree on which he<br />
bestowed the name <strong>of</strong> Sublime Knights<br />
Elected, and gave them the command over<br />
the twelve tribes <strong>of</strong> Israel . <strong>The</strong> Sublime<br />
Knights rendered an account each day to Solomon<br />
<strong>of</strong> the work that was done in the Temple<br />
by their respective tribes, and received their<br />
pay . <strong>The</strong> Lodge is called a Chapter . In the<br />
old rituals Solomon presides, with the title <strong>of</strong><br />
Thrice Puissant, and instead <strong>of</strong> Wardens,<br />
there are a <strong>Grand</strong> Inspector and a Master <strong>of</strong><br />
Ceremonies . In the modern ritual <strong>of</strong> the<br />
Southern Jurisdiction, the Master and Wardens<br />
represent Solomon, Hiram <strong>of</strong> Tyre, and<br />
Adoniram, and the style <strong>of</strong> the Master and<br />
Senior Warden is Thrice Illustrious . <strong>The</strong><br />
room is hung with black, sprinkled with white<br />
and red tears .<br />
<strong>The</strong> apron is white, lined and bordered with<br />
black, with black strings ; on the flap, a flaming<br />
heart .<br />
<strong>The</strong> sash is black, with a flaming heart on<br />
the breast, suspended from the right shoulder<br />
to the left hip .<br />
<strong>The</strong> jewel is a sword <strong>of</strong> justice .<br />
This is the last <strong>of</strong> the three Elus which are<br />
found in the Ancient Scottish Rite . In the<br />
French Rite they have been condensed into<br />
one, and make the Fourth Degree <strong>of</strong> that<br />
ritual, but not, as Ragon admits, with the<br />
happiest effect.<br />
Knight Evangelist. A grade formerly in<br />
the archives <strong>of</strong> the Lodge <strong>of</strong> St . Louis des<br />
Amis Rcunis at Calais. (Thory, Acta Lat .,<br />
i., 312 .)<br />
Knight Hospitaler . See Knight <strong>of</strong> Malta.<br />
Knight, Illustrious or Illustrious Elect .<br />
(Chevalier Illustre or Elu Illustre .) <strong>The</strong> Thirteenth<br />
Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Knight Jupiter . (Le Chevalier Jupiter .)<br />
<strong>The</strong> Seventy-eighth Degree <strong>of</strong> the collection<br />
<strong>of</strong> Peuvret .<br />
Knight Kadosh, formerly called <strong>Grand</strong><br />
Elect Knight Kadosh . (<strong>Grand</strong> Elu du Chevalier<br />
Kadosch .) <strong>The</strong> Knight Kadosh is the Thirtieth<br />
Degree <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite, called also Knight <strong>of</strong> the White<br />
and Black Eagle. While retaining the general<br />
Templar doctrine <strong>of</strong> the Kadosh system, it<br />
symbolizes and humanizes the old lesson <strong>of</strong><br />
vengeance . It is the most popular <strong>of</strong> all the<br />
Kadoshes .<br />
In the Knight Kadosh <strong>of</strong> the Ancient and<br />
Accepted Scottish Rite, the meetings are<br />
called Councils . <strong>The</strong> principal <strong>of</strong>ficers are,<br />
according to the recent rituals, a Commander,<br />
two Lieutenant Commanders, called also<br />
Prior and Preceptor ; a Chancellor, Orator,<br />
Almoner, Recorder, and Treasurer . <strong>The</strong><br />
jewel, as described in the ritual <strong>of</strong> the Southern<br />
Supreme Council, is a double-headed eagle,<br />
displayed resting on a teutonic cross, the eagle<br />
silver, the cross gold enameled red . <strong>The</strong><br />
Northern Council uses instead <strong>of</strong> the eagle<br />
the letters J. B . M . <strong>The</strong> Kadoshes, as representatives<br />
<strong>of</strong> the Templars, adopt the Beauscant<br />
as their standard . In this degree, as in<br />
all the other Kadoshes, we find the mystical<br />
ladder <strong>of</strong> seven steps .<br />
Knight Kadosh <strong>of</strong> Cromwell . Ragon<br />
says <strong>of</strong> this (Tuileur, p . 171), that it is a pretended<br />
degree, <strong>of</strong> which he has four copies,<br />
and that it appears to be a monstrosity invented<br />
by an enemy <strong>of</strong> the Order for the purposes<br />
<strong>of</strong> calumniation . <strong>The</strong> ritual says that<br />
the degree is conferred only in England and<br />
Prussia, which is undoubtedly untrue .<br />
Knight <strong>Masonic</strong> . <strong>The</strong> word knight, prefixed<br />
to so many <strong>of</strong> the high degrees as a part<br />
<strong>of</strong> the title, has no reference whatever to the<br />
orders <strong>of</strong> chivalry, except in the case <strong>of</strong><br />
Knights Templar and Knights <strong>of</strong> Malta . <strong>The</strong><br />
word, in such titles as Knight <strong>of</strong> the Ninth<br />
Arch, Knight <strong>of</strong> the Brazen Serpent, etc ., has<br />
a meaning totally unconnected with Medieval<br />
knighthood . In fact, although the English,<br />
German, and French words Knight, Ritter,<br />
and Chevalier, are applied to both, the Latin<br />
word for each is different. A <strong>Masonic</strong> knight<br />
is, in Latin, eques ; while the Medieval writers<br />
always called a knight <strong>of</strong> chivalry miles . So<br />
constant is this distinction, that in the two instances<br />
<strong>of</strong> <strong>Masonic</strong> knighthood derived from<br />
the chivalric orders, the Knights Templar and<br />
the Knight <strong>of</strong> Malta, this word miles is used,<br />
instead <strong>of</strong> eques, to indicate that they are not.<br />
really degrees <strong>of</strong> <strong>Masonic</strong> knighthood. Thus<br />
we say Miles Templarius and Miles Melitce .<br />
If they had been inventions <strong>of</strong> a <strong>Masonic</strong> ritualist,<br />
the titles would have been Eques Templarius<br />
and Eques Melitce .<br />
<strong>The</strong> eques, or <strong>Masonic</strong> knight, is therefore<br />
not, in the heraldic sense, a knight at all . <strong>The</strong><br />
word is used simply to denote a position higher<br />
than that <strong>of</strong> a mere Master ; a position calling,<br />
like the "devoir" <strong>of</strong> knighthood, for the performance<br />
<strong>of</strong> especial duties . As the word<br />
"prince," in <strong>Masonic</strong> language, denotes not<br />
one <strong>of</strong> princely rank, but one invested with<br />
a share <strong>of</strong> <strong>Masonic</strong> sovereignty and command,<br />
so "knight" denotes one who is expected to<br />
be distinguished with peculiar" fidelity to the
392 KNIGHT<br />
KNIGHTS<br />
cause in which he has enlisted . It is simply,<br />
as has been said, a point <strong>of</strong> rank above that <strong>of</strong><br />
the Master Mason . It is, therefore, confined<br />
to the high degrees .<br />
Knight Mahadon. (Chevalier Mahadon .)<br />
A degree in the Archives <strong>of</strong> the Lodge <strong>of</strong> St .<br />
Louis des Amis Rkunis at Calais .<br />
Knight <strong>of</strong> Asia, Initiated. See Asia,<br />
Initiated Knights <strong>of</strong>.<br />
Knight <strong>of</strong> Athens. (Chevalier d'AthMes .)<br />
1 . <strong>The</strong> Fifty-second Degree <strong>of</strong> the Rite<br />
<strong>of</strong> Mizraim. 2. A degree in the nomenclar<br />
ture <strong>of</strong> Fustier. 3 . A degree in the Archives<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophic Rite<br />
in France .<br />
Knight <strong>of</strong> Aurora . (Chevalier de l'Aurore<br />
.) A degree belonging to the Rite <strong>of</strong> Palestine<br />
. It is a modification <strong>of</strong> the Kadosh, and<br />
is cited in the collection <strong>of</strong> Fustier. In the collection<br />
<strong>of</strong> M . Viany, it is also called Knight <strong>of</strong><br />
Palestine .<br />
Knight <strong>of</strong> Beneficence . (Chevalier de la<br />
Bienfaisance .) <strong>The</strong> Forty-ninth Degree <strong>of</strong><br />
the collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France. It is also called Knight <strong>of</strong> Perfect<br />
Silence.<br />
Knight <strong>of</strong> Brightness. (Chevalier de la<br />
Clarte.) <strong>The</strong> Seventh and last degree <strong>of</strong> the<br />
system <strong>of</strong> the Clerks <strong>of</strong> Strict Observance,<br />
called also Magus .<br />
Knight <strong>of</strong> Christ . After the dissolution<br />
<strong>of</strong> the Templars in the fourteenth century,<br />
those knights who resided in Portugal retained<br />
the possessions <strong>of</strong> the Order in that<br />
country, and perpetuated it under the name <strong>of</strong><br />
the Knights <strong>of</strong> Christ . <strong>The</strong>ir badge is a red<br />
cross pattee, charged with a plain white cross .<br />
(See Christ, Order <strong>of</strong>.)<br />
Knight <strong>of</strong> Constantinople. A side degree<br />
; instituted, doubtless, by some lecturer ;<br />
teaching, however, an excellent moral lesson<br />
<strong>of</strong> humility. Its history has no connection<br />
whatever with Masonry . <strong>The</strong> degree is not<br />
very extensively diffused ; but several Masons,<br />
especially in the Western States, are in possession<br />
<strong>of</strong> it . It may be conferred by any<br />
Master Mason on another ; although the<br />
proper performance <strong>of</strong> the ceremonies requires<br />
the assistance <strong>of</strong> several. When the<br />
degree is formally conferred, the body is called<br />
a Council, and consists <strong>of</strong> the following <strong>of</strong>ficers<br />
: Illustrious Sovereign, Chief <strong>of</strong> the Artisans,<br />
Seneschal, Conductor Prefect <strong>of</strong> the<br />
Palace, and Captain <strong>of</strong> the Guards.<br />
Knight <strong>of</strong> Hope . 1 . A species <strong>of</strong> androgynous<br />
Masonry, formerly practised in France .<br />
<strong>The</strong> female members were called Dames or<br />
Ladies <strong>of</strong> Hope . 2 . A synonym <strong>of</strong> Knight <strong>of</strong><br />
the Morning Star, which see.<br />
Knight <strong>of</strong> Iris . (Chevalier de l'Iris .)<br />
<strong>The</strong> Fourth Degree <strong>of</strong> the Hermetic Rite <strong>of</strong><br />
Montpellier .<br />
Knight <strong>of</strong> Jerusalem. (Chevalier deJe,-u<br />
salem .) <strong>The</strong> Sixty-fifth Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> Justice. Knights Hospitalers<br />
<strong>of</strong> St . John <strong>of</strong> Jerusalem or Knights <strong>of</strong> Malta<br />
were called, in the technical language <strong>of</strong> the<br />
Order, Knights <strong>of</strong> Justice .<br />
Knights <strong>of</strong> Malta. This Order, which at<br />
various times in the progress <strong>of</strong> its history received<br />
the names <strong>of</strong> Knights Hospitalers<br />
Knights <strong>of</strong> St . John <strong>of</strong> Jerusalem, Knights <strong>of</strong><br />
Rhodes, and, lastly, Knights <strong>of</strong> Malta, was<br />
one <strong>of</strong> the most important <strong>of</strong> the religious and<br />
military orders <strong>of</strong> knighthood which sprang<br />
into existence during the Crusades which were<br />
instituted for the recovery <strong>of</strong> the Holy Land .<br />
It owes its origin to the Hospitalers <strong>of</strong> Jerusalem,<br />
that wholly religious and charitable Order<br />
which was established at Jerusalem, in 1048<br />
by pious merchants <strong>of</strong> Amalfi for the succor <strong>of</strong><br />
poor and distressed Latin pilgrims. (See Hos-<br />
~italers <strong>of</strong> Jerusalem .) This society, established<br />
when Jerusalem was in possession <strong>of</strong> the<br />
Mohammedans, passed through many vicissitudes,<br />
but lived to see the Holy cty conquered<br />
by the Christian knights . It then received<br />
many accessions from the Crusaders,<br />
who, laying aside their arms, devoted themselves<br />
to the pious avocation <strong>of</strong> attending the<br />
sick . It was then that Gerard, the Rector <strong>of</strong><br />
the Hospital, induced the brethren to take<br />
upon themselves the vows <strong>of</strong> poverty, obedience,<br />
and chastity, which they did at the<br />
hands <strong>of</strong> the Patriarch <strong>of</strong> Jerusalem, who<br />
clothed them in the habit selected for the<br />
Order, which was a plain, black robe bearing<br />
a white cross <strong>of</strong> eight points on the left breast .<br />
This was in the year 1099, and some writers<br />
here date the beginning <strong>of</strong> the Order <strong>of</strong><br />
Knights <strong>of</strong> Malta . But this is an error . It<br />
was not until after the death <strong>of</strong> Gerard that<br />
the Order assumed that military character<br />
which it ever afterward maintained, or, in<br />
other words, that the peaceful Hospitalers <strong>of</strong><br />
Jerusalem became the warlike Knights <strong>of</strong> St .<br />
John.<br />
In 1118, Gerard, the Rector <strong>of</strong> the Hospital,<br />
died, and was succeeded by Raymond du Puy,<br />
whom Marulli, the old chronicler <strong>of</strong> the Order,<br />
in his Vite de' Gran Maestri (Napoli, 1636),<br />
calls "secondo Rettore e primo Maestro ."<br />
<strong>The</strong> peaceful habits and monastic seclusion<br />
<strong>of</strong> the Brethren <strong>of</strong> the Hospital, which had<br />
been fostered by Gerard, no longer suited the<br />
warlike emus <strong>of</strong> his successor . He therefore<br />
proposed a change in the character <strong>of</strong> the society,<br />
by which it should become a military<br />
Order, devoted to active labors in the field<br />
and the protection <strong>of</strong> Palestine from the encroachments<br />
<strong>of</strong> the infidels. This proposition<br />
was warmly approved by Baldwyn II ., King<br />
<strong>of</strong> Jerusalem who, harassed by a continual<br />
warfare, glaxly accepted this addition to his<br />
forces . <strong>The</strong> Order having thus been organized<br />
on a military basis, the members took a<br />
new oath, at the hands <strong>of</strong> the Patriarch <strong>of</strong><br />
Jerusalem, by which they bound themselves<br />
to defend the cause <strong>of</strong> Christianity against the<br />
infidels in the Holy Land to the last drop <strong>of</strong><br />
their blood, but on no account to bear arms<br />
for any other purpose .<br />
This act, done in 1118, is considered as the<br />
beginning <strong>of</strong> the establishment <strong>of</strong> the Order<br />
<strong>of</strong> Knights Hospitalers <strong>of</strong> St . John, <strong>of</strong> which<br />
Raymond du Puy is, by all historians, deemed<br />
the first <strong>Grand</strong> Master .
KNIGHTS<br />
KNIGHTS 393<br />
By the rule established by Du Puy for the<br />
government <strong>of</strong> the Order, it was divided into<br />
three classes, namely, 1 . Knights, who were<br />
called Knights <strong>of</strong> Justice ; 2 . Chaplains ; and<br />
3 . Serving Brothers ; all <strong>of</strong> whom took the<br />
three vows <strong>of</strong> chastity, obedience, and poverty<br />
. <strong>The</strong>re was also attached to the institution<br />
a body <strong>of</strong> men called Donats, who,<br />
without assuming the vows <strong>of</strong> the Order, were<br />
employed in the different <strong>of</strong>fices <strong>of</strong> the hospital,<br />
and who wore what was called the demicross,<br />
as a badge <strong>of</strong> their connection .<br />
<strong>The</strong> history <strong>of</strong> the Knights from this time<br />
until the middle <strong>of</strong> the sixteenth century is but<br />
a chronicle <strong>of</strong> continued warfare with the enemies<br />
<strong>of</strong> the Christian faith . When Jerusalem<br />
was captured by Saladin, in 1187, the Hospitalers<br />
retired to Margat, a town and fortress<br />
<strong>of</strong> Palestine which still acknowledged the<br />
Christian sway . In 1191, they made Acre,<br />
which in that year had been recaptured by<br />
the Christians, their principal place <strong>of</strong> residence<br />
. For just one hundred years the<br />
knights were engaged, with varying success, in<br />
sanguinary contests with the Saracens and<br />
other infidel hordes, until Acre, the last<br />
stronghold <strong>of</strong> the Christians in the Holy Land,<br />
having fallen beneath the blows <strong>of</strong> the victorious<br />
Moslems, Syria was abandoned by the<br />
Latin race, and the Hos italers found refuge<br />
in the island <strong>of</strong> Cyprus, were they established<br />
their convent .<br />
<strong>The</strong> Order had been much attenuated by its<br />
frequent losses in the field, and its treasury<br />
had been impoverished . But commands were<br />
at once issued by John de Villiers, the <strong>Grand</strong><br />
Master, to the different <strong>Grand</strong> Priories in<br />
Europe, and large reinforcements in men and<br />
money were soon received, so that the Fraternity<br />
were enabled again to open their hospital<br />
and to recommence the practise <strong>of</strong> their<br />
religious duties . No longer able to continue<br />
their military exploits on land, the knights<br />
betook themselves to their galleys, and, while<br />
they protected the pilgrims who still flocked<br />
in vast numbers to Palestine, gave security to<br />
the Christian commerce <strong>of</strong> the Mediterranean .<br />
On sea, as on land, the Hospitalers still<br />
showed that they were the inexorable and tertrible<br />
foes <strong>of</strong> the infidels, whose captured vessels<br />
soon filled the harbor <strong>of</strong> Cy prus .<br />
But in time a residence in Cyprus became<br />
unpleasant . <strong>The</strong> king, by heavy taxes and<br />
other rigorous exactions, had so disgusted<br />
them, that they determined to seek some other<br />
residence . <strong>The</strong> neighboring island <strong>of</strong> Rhodes<br />
had long, under its independent princes, been<br />
the refuge <strong>of</strong> Turkish corsairs ; a name equivalent<br />
to the more modern one <strong>of</strong> pirates . Fulk<br />
de Villaret, the <strong>Grand</strong> Master <strong>of</strong> the Hospital,<br />
having obtained the approval <strong>of</strong> Pope Clement<br />
and the assistance <strong>of</strong> several <strong>of</strong> the European<br />
States, made a descent upon the island, and,<br />
after months <strong>of</strong> hard fighting, on the 15th <strong>of</strong><br />
August, 1310, planted the standard <strong>of</strong> the<br />
Order on the walls <strong>of</strong> the city <strong>of</strong> Rhodes ; and<br />
the island thenceforth became the home <strong>of</strong> the<br />
Hoe italers, whence they were <strong>of</strong>ten called<br />
the ' to <strong>of</strong> Rhodes.<br />
<strong>The</strong> Fraternity continued to reside at<br />
Rhodes for two hundred years, acting as the<br />
outpost and defense <strong>of</strong> Christendom from the<br />
encroachments <strong>of</strong> the Ottoman power. Of this<br />
long period, but few years were passed in<br />
peace, and the military reputation <strong>of</strong> the<br />
Order was still more firmly established by the<br />
prowess <strong>of</strong> the knights . <strong>The</strong>se two centuries<br />
were marked by other events which had an<br />
important bearing on the fortunes <strong>of</strong> the institution<br />
. <strong>The</strong> rival brotherhood <strong>of</strong> the Templars<br />
was abolished b y the machinations <strong>of</strong> a<br />
pope and a king <strong>of</strong> France, and what <strong>of</strong> its<br />
revenues and possessions was saved from the<br />
spoliation <strong>of</strong> its enemies was transferred to the<br />
Hospitalers .<br />
<strong>The</strong>re had always existed a bitter rivalry<br />
between the two Orders, marked by unhappy<br />
contentions, which on some occasions, while<br />
both were in Palestine, amounted to actual<br />
strife. Toward the Knights <strong>of</strong> St . John the<br />
Templars had never felt nor expressed a very<br />
kindly feeling ; and now this acceptance <strong>of</strong> an<br />
unjust appropriation <strong>of</strong> their goods in the hour<br />
<strong>of</strong> their disaster, keenly added to the sentiment<br />
<strong>of</strong> ill-will, and the unhappy children <strong>of</strong><br />
De Molay, as they passed away from the theater<br />
<strong>of</strong> knighthood, left behind them the bitterest<br />
imprecations on the disciples <strong>of</strong> the Hospital<br />
.<br />
<strong>The</strong> Order, during its residence at Rhodes,<br />
also underwent several changes in its organization,<br />
by which the simpler system observed<br />
during its infancy in the Holy Land was rendered<br />
more perfect and more complicated .<br />
<strong>The</strong> greatest <strong>of</strong> all these changes was in the<br />
character <strong>of</strong> the European Commanderies .<br />
During the period that the Order was occupied<br />
in the defense <strong>of</strong> the holy places, and losing<br />
large numbers <strong>of</strong> its warriors in its almost continual<br />
battles, these Commanderies served as<br />
nurseries for the preparation and education <strong>of</strong><br />
young knights who might be sent to Palestine<br />
to reinforce the exhausted ranks <strong>of</strong> their<br />
brethren . But now, secured in their island<br />
home, Jerusalem permanently in possession<br />
<strong>of</strong> the infidel, and the enthusiasm once inspired<br />
b y Peter the Hermit forever dead, there<br />
was no longer need for new Crusaders . But<br />
the knights, engaged in strengthening and<br />
decorating their insular possession by erecting<br />
fortifications for defense, and palaces and convents<br />
for residence, now required large additions<br />
to their revenue to defray the expenses<br />
thus incurred . Hence the Commanderies were<br />
the sources whence this revenue was to be derived<br />
; and the Commanders, once the Principals,<br />
as it were, <strong>of</strong> military schools, became<br />
lords <strong>of</strong> the manor in their respective provinces<br />
. <strong>The</strong>re, by a judicious and economical<br />
administration <strong>of</strong> the property which had<br />
been entrusted to them, by the cultivation <strong>of</strong><br />
gardens and orchards by the rent received<br />
from arable and meadow lands, <strong>of</strong> mills and<br />
fisheries appertaining to their estates, and<br />
even by the voluntary contributions <strong>of</strong> their<br />
neighbors, and by the raising <strong>of</strong> stock, they<br />
were enabled to add greatly to their income .<br />
Of this one-fifth was claimed, under the name
p<br />
394 KNIGHTS<br />
KNIGHTS<br />
<strong>of</strong> responsions, as a tribute to be sent annually<br />
to Rhodes for the recuperation <strong>of</strong> the always<br />
di min ishing revenue <strong>of</strong> the Order .<br />
Another important change in the organization<br />
<strong>of</strong> the Order was made at a General Chapter<br />
held about 1320 at Montpellier, under the<br />
<strong>Grand</strong> Mastershi <strong>of</strong> Villanova . <strong>The</strong> Order<br />
was there divided into languages, a division<br />
unknown during its existence in Palestine .<br />
<strong>The</strong>se languages were at first seven in number,<br />
but afterward increased to eight, by the<br />
subdivision <strong>of</strong> that <strong>of</strong> Aragon . <strong>The</strong> principal<br />
dignities <strong>of</strong> the Order were at the same time<br />
divided among these languages, so that a<br />
articular dignity should be always enjoyed<br />
bby the same language . <strong>The</strong>se languages, and<br />
the dignities respectively attached to them,<br />
were as follows :<br />
1 . Provence : <strong>Grand</strong> Commander .<br />
2 . Auvergne : <strong>Grand</strong> Marshal .<br />
3 . France : <strong>Grand</strong> Hospitaler .<br />
4 . Italy : <strong>Grand</strong> Admiral .<br />
5. Aragon : <strong>Grand</strong> Conservator.<br />
6 . Germany : <strong>Grand</strong> Bailiff .<br />
7 . Castile : <strong>Grand</strong> Chancellor .<br />
8 . England : <strong>Grand</strong> Tureopolier .<br />
But perhaps the greatest <strong>of</strong> all changes was<br />
that which took place in the personal character<br />
<strong>of</strong> the Knights . "<strong>The</strong> Order," says<br />
Taafe (Hist., iv ., 234), "had been above two<br />
hundred years old before it managed a boat,<br />
but was altogether equestrian during its two<br />
first, and perhaps most glorious, centuries ."<br />
But on settling at Rhodes, the knights began<br />
to attack their old enemies by sea with the<br />
same prowess with which they had formerly<br />
met them on land, and the victorious contests<br />
<strong>of</strong> the galleys <strong>of</strong> St . John with the Turkish<br />
corsairs, who were infesting the Mediterranean,<br />
proved them well entitled to the epithet<br />
<strong>of</strong> naval warriors .<br />
In the year 1480, Rhodes was unsuccessfully<br />
besieged by the Ottoman army <strong>of</strong> Mohammed<br />
II., under the command <strong>of</strong> Paleologus<br />
Pasha. After many contests, the Turks were<br />
repulsed with great slaughter . But the attack<br />
<strong>of</strong> the Sultan Solyman, forty-four years afterward,<br />
was attended with a different result, and<br />
Rhodes was surrendered to the Turkish forces<br />
on the 20th <strong>of</strong> December, 1522 . <strong>The</strong> terms <strong>of</strong><br />
the capitulation were liberal to the knights,<br />
who were permitted to retire with all their personal<br />
property; and thus, in the <strong>Grand</strong> Mastership<br />
<strong>of</strong> L'Isle Adam, Rhodes ceased forever<br />
to be the home <strong>of</strong> the Order, and six days<br />
afterward, on New Year's Day, 1523, the fleet,<br />
containing the knights and four thousand <strong>of</strong><br />
the inhabitants, sailed for the island <strong>of</strong><br />
Candia.<br />
From Candia, where the <strong>Grand</strong> Master remained<br />
but a short time, he proceeded with<br />
his knights to Italy . Seven long years were<br />
p assed in negotiations with the monarchs <strong>of</strong><br />
Europe, and in the search for a home . At<br />
length, the Emperor Charles V ., <strong>of</strong> Germany,<br />
vested in the Order the complete and perpetual<br />
sovereignty <strong>of</strong> the islands <strong>of</strong> Malta and<br />
Gozo, and the city <strong>of</strong> Tripoli; and in 1530,<br />
the knights took formal possession <strong>of</strong> Malta,<br />
where, to borrow the language <strong>of</strong> Porter (Hilt .,<br />
ii ., 33), "for upwards <strong>of</strong> two centuries and a<br />
half, waved the banner <strong>of</strong> St . John, an honor<br />
to Christianity and a terror to the infidel <strong>of</strong><br />
the East ." From this time the. Order received<br />
the designation <strong>of</strong> "Knights <strong>of</strong> Malta," a title<br />
<strong>of</strong>ten bestowed upon it, even in <strong>of</strong>ficial documents,<br />
in the place <strong>of</strong> the original one <strong>of</strong><br />
" Kn ights Hospitalers <strong>of</strong> St. John <strong>of</strong> Jerusalem<br />
."<br />
For 268 years the Order retained possession<br />
<strong>of</strong> the island <strong>of</strong> Malta . But in 1798 it was surrendered<br />
without a struggle b y Louis de Hompesch,<br />
the imbecile and pusillanimous <strong>Grand</strong><br />
Master, to the French army and fleet under<br />
Bonaparte ; and this event may be considered<br />
as the commencement <strong>of</strong> the suppression <strong>of</strong><br />
the Order as an active power .<br />
Hompesch, accompanied by a few knights,<br />
embarked in a few days for Trieste, and subsequently<br />
retired to Montpellier, where he<br />
resided in the strictest seclusion and poverty<br />
until May 12, 1805, when he died, leaving behind<br />
him not enough to remunerate the physicians<br />
who had attended him .<br />
<strong>The</strong> great body <strong>of</strong> the knights proceeded<br />
to Russia, where the Emperor Paul had a few<br />
years before been proclaimed the protector<br />
<strong>of</strong> the Order . On the 27th <strong>of</strong> October, 1798 a<br />
Chapter <strong>of</strong> such <strong>of</strong> the knights as were in §t .<br />
Petersburg was held, and the Emperor Paul I .<br />
was elected <strong>Grand</strong> Master . This election was<br />
made valid, so far as its irregularities would<br />
permit, by the abdication <strong>of</strong> Hompesch in<br />
July, 1799 .<br />
At the death <strong>of</strong> Paul in 1801, his successor<br />
on the throne, Alexander, appointed Count<br />
Soltik<strong>of</strong>f as Lieutenant <strong>of</strong> the Mastery, and<br />
directed him to convene a Council at St. Petersburg<br />
to deliberate on future action . This<br />
assembly adop ted a new statute for the election<br />
<strong>of</strong> the <strong>Grand</strong> Master, which provided<br />
that each <strong>Grand</strong> Priory should in a Provincial<br />
Chapter nominate a candidate, and that out<br />
<strong>of</strong> the persons so nominated the Pope should<br />
make a selection . Accordingly, in 1802, the<br />
Pope appointed John de Tommasi, who was<br />
the last knight that bore the title <strong>of</strong> <strong>Grand</strong><br />
Master .<br />
On the death <strong>of</strong> Tommasi, the Pope declined<br />
to assume any longer the res ponsibility<br />
<strong>of</strong> nominating a <strong>Grand</strong> Master, and appointed<br />
the Bailiff Guevarr Luardo simply as Lieutenant<br />
<strong>of</strong> the Mastery, a title afterward held<br />
by his successors, Centelles, Busca, De Candida,<br />
and Collavedo . In 1826 and 1827, the<br />
first steps were taken for the revival <strong>of</strong> the<br />
English language, and Sir Joshua Meredith,<br />
Bart ., who had been made a knight in 1798 by<br />
Hompesch, being appointed Lieutenant Prior<br />
<strong>of</strong> England, admitted many English gentlemen<br />
into the Order .<br />
But the real history <strong>of</strong> the Order <strong>of</strong> St . John<br />
<strong>of</strong> Jerusalem ends with the disgraceful capitulation<br />
at Malta in 1798 . All that has since remained<br />
<strong>of</strong> it, all that now remains-however<br />
imposing may be the titles assumed-is but<br />
the diluted shadow <strong>of</strong> its former existence .
KNIGHT<br />
KNIGHT 395<br />
<strong>The</strong> organization <strong>of</strong> the Order in its days <strong>of</strong><br />
prosperity was very complicated, partaking<br />
both <strong>of</strong> a monarchist and a republican character<br />
. Over all presided a <strong>Grand</strong> Master, who,<br />
although invested with extensive powers, was<br />
still controlled by the legislative action <strong>of</strong> the<br />
General Chapter .<br />
<strong>The</strong> Order was divided into eight languages<br />
over each <strong>of</strong> which presided one <strong>of</strong> the <strong>Grand</strong><br />
dignitaries with the title <strong>of</strong> Conventual Bailiff.<br />
<strong>The</strong>se dignitaries were the <strong>Grand</strong> Commander,<br />
the <strong>Grand</strong> Marshal, the <strong>Grand</strong> Hospitaler,<br />
the <strong>Grand</strong> Conservator, the <strong>Grand</strong><br />
Turcopolier, the <strong>Grand</strong> Bailiff, and the <strong>Grand</strong><br />
Chancellor. Each <strong>of</strong> these dignitaries resided<br />
in the palace or inn at Malta which<br />
was appropriated to his language . In every<br />
province there were one or more <strong>Grand</strong> Priories<br />
presided over by <strong>Grand</strong> Priors, and beneath<br />
these were the Commanderies, over<br />
each <strong>of</strong> which was a Commander . <strong>The</strong>re were<br />
scattered through the different countries <strong>of</strong><br />
Europe 22 <strong>Grand</strong> Priories and 596 Commanderies.<br />
Those who desired admission into the Order<br />
as members <strong>of</strong> the first class, or Knights <strong>of</strong><br />
Justice, were required to produce pro<strong>of</strong>s <strong>of</strong><br />
noble descent . <strong>The</strong> ceremonies <strong>of</strong> initiation<br />
were public and exceedingly simple, consisting<br />
<strong>of</strong> little more than the taking <strong>of</strong> the necessary<br />
vow. In this the Hos italers differed from<br />
the Templays, whose formula <strong>of</strong> admission<br />
was veiled in secrecy. Indeed, Porter (Hist .,<br />
i., 203) attributes the escape <strong>of</strong> the former<br />
Order from the accusations that were heaped<br />
upon the latter, and which led to its dissolution,<br />
to the fact that the Knights "abjured<br />
all secrecy in their forms and ceremonies ."<br />
<strong>The</strong> Order was dissolved in England by<br />
Henry VIII ., and, although temporarily restored<br />
by Mary, was finally abolished in England<br />
. A decree <strong>of</strong> the Constituent Assembly<br />
abolished it in France in 1792 . By a decree <strong>of</strong><br />
Charles IV., <strong>of</strong> Spain, in 1802, the two languages<br />
<strong>of</strong> Aragon and Castile became the<br />
Royal Spanish Order <strong>of</strong> St . John, <strong>of</strong> which he<br />
declared himself the <strong>Grand</strong> Master .<br />
Now, only the languages <strong>of</strong> Germany and<br />
Italy remain . <strong>The</strong> Order is, therefore, at<br />
this day in a state <strong>of</strong> abeyance, if not <strong>of</strong> disintegration,<br />
although it still maintains its<br />
vitality, and the functions <strong>of</strong> <strong>Grand</strong> Master<br />
are exercised by a Lieutenant <strong>of</strong> the Magistery,<br />
who resides at Rome . Attempts have<br />
also been made, from time to time, to revive<br />
the Order in different places, sometimes<br />
with and sometimes without the legal sanction<br />
<strong>of</strong> the recognized head <strong>of</strong> the Order. For instance,<br />
there are now in England two bodiesone<br />
Catholic, under Sir George Bowyer, and<br />
the other Protestant, at the head <strong>of</strong> which is<br />
the Duke <strong>of</strong> Manchester ; but each repudiates<br />
the other . But the relic <strong>of</strong> the old and valiant<br />
Order <strong>of</strong> Knights Hospitalers claims no connection<br />
with the branch <strong>of</strong> Masonry which<br />
bears the title <strong>of</strong> Knights <strong>of</strong> Malta, and hence<br />
the investigation <strong>of</strong> its present condition is no<br />
part <strong>of</strong> the province <strong>of</strong> this work .<br />
Knight <strong>of</strong> Malta, <strong>Masonic</strong> .<br />
<strong>The</strong> degree<br />
<strong>of</strong> Knight <strong>of</strong> Malta is conferred in the United<br />
States as "an appendant Order" in a Commandery<br />
<strong>of</strong> Knights Templar . <strong>The</strong>re is a<br />
ritual attached to the degree, but very few are<br />
in possession <strong>of</strong> it, and it is generally communicated<br />
after the candidate has been created<br />
a Knights Templar ; the ceremony consisting<br />
generally only in the reading <strong>of</strong> the<br />
passage <strong>of</strong> Scripture prescribed in the Monitors,<br />
and the communication <strong>of</strong> the modes <strong>of</strong><br />
recognition .<br />
How anything so anomalous in history as<br />
the commingling in one body <strong>of</strong> Knights Templar<br />
and Knights <strong>of</strong> Malta, and making the<br />
same person a representative <strong>of</strong> both Orders,<br />
first arose, it is now difficult to determine . It<br />
was, most probably, a device <strong>of</strong> Thomas S .<br />
Webb, and was, it may be supposed, one <strong>of</strong><br />
the results <strong>of</strong> a too great fondness for the accumulation<br />
<strong>of</strong> degrees. Mitchell, in his History<br />
<strong>of</strong> <strong>Freemasonry</strong> (ii., 83), says : "<strong>The</strong> degree,<br />
so called, <strong>of</strong> Malta, or St . John <strong>of</strong> Jerusalem,<br />
crept in, we suppose, by means <strong>of</strong> a<br />
bungler, who, not knowing enough <strong>of</strong> the ritual<br />
to confer it properly, satisfied himself by<br />
simply adding a few words in the ceremony <strong>of</strong><br />
dubbing ; and thus, by the addition <strong>of</strong> a few<br />
signs and words but imperfectly understood,<br />
constituted a Knights Templar also a Knight<br />
<strong>of</strong> Malta, and so the matter stands to this<br />
day." I am not generally inclined to place<br />
much confidence in Mitchell as an historian ;<br />
yet I cannot help thinking that in this instance<br />
his guess is not very far from the truth<br />
although, as usual with him, there is a tinge <strong>of</strong><br />
exaggeration in his statement .<br />
<strong>The</strong>re is evidence that the degree was introduced<br />
at a very early period into the Masonry<br />
<strong>of</strong> this country . In the Constitution <strong>of</strong><br />
the "United States <strong>Grand</strong> Encampment,"<br />
adopted in 1805 one section enumerates<br />
"Encampments <strong>of</strong> Knights <strong>of</strong> Malta, Knights<br />
Templars, and Councils <strong>of</strong> Knights <strong>of</strong> the<br />
Red Cross," now Companions <strong>of</strong> the Red<br />
Cross. It will be observed that the Knight<br />
<strong>of</strong> Malta precedes the Knights Templar ;<br />
whereas, in the present system, the former is<br />
made the ultimate degree <strong>of</strong> the series. Yet,<br />
in this Constitution, no further notice is taken<br />
<strong>of</strong> the degree ; for while the fees for the Red<br />
Cross and the Templar degrees are prescribed,<br />
there is no reference to any to be paid for<br />
that <strong>of</strong> Malta. In the revised Constitution <strong>of</strong><br />
1816, the order <strong>of</strong> the series was changed to<br />
Red Cross, Templar, and Malta, which arrangement<br />
has ever since been maintained .<br />
<strong>The</strong> Knights <strong>of</strong> Malta are designated as one <strong>of</strong><br />
the "Appendant Orders," a title and a subordinate<br />
position which the pride <strong>of</strong> the old<br />
Knights <strong>of</strong> Malta would hardly have permitted<br />
them to accept .<br />
In 1856, the Knights Templar <strong>of</strong> the United<br />
States had become convinced that the incororation<br />
<strong>of</strong> the Order <strong>of</strong> Malta with the<br />
Knights Templar, and making the same person<br />
the possessor <strong>of</strong> both Orders, was so absurd a<br />
violation <strong>of</strong> all historic truth that at the<br />
session <strong>of</strong> the General <strong>Grand</strong> Encampment in<br />
that year, at Hartford, Connecticut, on the
896 KNIGHT<br />
KNIGHT<br />
suggestion <strong>of</strong> the author, the degree was unanimously<br />
stricken from the Constitution ; but<br />
at the session <strong>of</strong> 1862, in Columbus, Ohio, it<br />
was, I think, without due consideration restored,<br />
and is now communicated in the Commanderies<br />
<strong>of</strong> Knights Templar .<br />
<strong>The</strong>re is no fact in history better known<br />
than that there existed from their very birth<br />
a rivalry between the two Orders <strong>of</strong> the Temple<br />
and <strong>of</strong> St . John <strong>of</strong> Jerusalem, which sometimes<br />
burst forth into open hostility . Porter<br />
says (Hist . K . <strong>of</strong> Malta, i . 107), speaking <strong>of</strong><br />
the dissensions <strong>of</strong> the two orders "instead <strong>of</strong><br />
confining their rivalry to a friendly emulation,<br />
whilst combating against their common foe,<br />
they appeared more intent upon thwarting<br />
and frustrating each other, than in opposing<br />
the Saracen."<br />
To such an extent had the quarrels <strong>of</strong> the<br />
two Orders proceeded, that Pope Alexander<br />
III . found it necessary to interfere ; and in<br />
1179 a hollow truce was signed by the rival<br />
houses <strong>of</strong> the Temple and the Hospital; the<br />
terms <strong>of</strong> which were, however, never strictly<br />
observed by either side. On the dissolution<br />
<strong>of</strong> the Templars so much <strong>of</strong> their possessions<br />
as were not confiscated to public use were<br />
ven by the sovereigns <strong>of</strong> Europe to the<br />
'ghts <strong>of</strong> Malta, who accepted the gift without<br />
compunction . And there is a tradition<br />
that the surviving Templars, indignant at the<br />
spoliation and at the mercenary act <strong>of</strong> their<br />
old rivals in willingly becoming a party to<br />
the robbery, solemnly registered a vow never<br />
thereafter to recognize them as friends .<br />
<strong>The</strong> attempt at this day to make a modern<br />
Knights Templar accept initiation into a<br />
hated and antagonistic Order is to display a<br />
lamentable ignorance <strong>of</strong> the facts <strong>of</strong> history .<br />
Another reason why the degree <strong>of</strong> Knight <strong>of</strong><br />
Malta should be rejected from the <strong>Masonic</strong><br />
system is that the ancient Order never was a<br />
secret association . Its rites <strong>of</strong> reception were<br />
open and public, wholly unlike anything in<br />
Masonry. In fact, historians have believed<br />
that the favor shown to the Hospitalers, and<br />
the persecutions waged against the Templars,<br />
are to be attributed to the fact that the latter<br />
Order had a secret system <strong>of</strong> initiation which<br />
did not exist in the former . <strong>The</strong> ritual <strong>of</strong> reception,<br />
the signs and words as modes <strong>of</strong> recognition<br />
now practised in the modern <strong>Masonic</strong><br />
ceremonial, are all a mere invention <strong>of</strong> a very<br />
recent date. <strong>The</strong> old Knights knew nothing<br />
<strong>of</strong> such a system .<br />
A third, and perhaps the best, reason for<br />
rejecting the Knights <strong>of</strong> Malta as a <strong>Masonic</strong><br />
degree is to be found in the fact that the<br />
Order still exists, although in a somewhat<br />
decayed condition ; and that its members,<br />
claiming an uninterrupted descent from the<br />
Knights who, with Hompesch, left the island<br />
<strong>of</strong> Malta in 1797 and threw themselves under<br />
the protection oti Paul <strong>of</strong> Russia, utterly disclaim<br />
any connection with the Freemasons,<br />
and almost contemptuously repudiate the socalled<br />
<strong>Masonic</strong> branch <strong>of</strong> the Order . In 1858,<br />
a manifesto was issued by the supreme authority<br />
<strong>of</strong> the Order, dated from "the Magisterial<br />
Palace <strong>of</strong> the Sacred Order" at Rome which,<br />
after stating that the Order, as it then existed,<br />
consisted only <strong>of</strong> the <strong>Grand</strong> Priories<br />
in the Langues <strong>of</strong> Italy and Germany, the<br />
knights in Prussia, who trace descent from the<br />
<strong>Grand</strong> Bailiwick <strong>of</strong> Brandenburg, and a few<br />
other knights who had been legally received<br />
by the Mastership and Council, declares that :<br />
"Beyond and out <strong>of</strong> the above-mentioned<br />
Langues and Priories, and excepting the<br />
knights created and constituted as aforesaid,<br />
all those who may so call or entitle themselves<br />
are legally ignored by our Sacred Order ."<br />
<strong>The</strong>re is no room there provided for the<br />
so-called <strong>Masonic</strong> Knights <strong>of</strong> Malta . But<br />
a writer in Notes and Queries (3d Ser ., iii .,<br />
413), who pr<strong>of</strong>esses to be in possession <strong>of</strong> the<br />
degree, says, in reply to an inquiry, that the<br />
<strong>Masonic</strong> degree "has nothing whatever to do<br />
with the Knights Hospitalers <strong>of</strong> St . John <strong>of</strong><br />
Jerusalem." This is most undoubted) true<br />
in reference to the American degree . Neither<br />
in its form, its ritual, the objects it pr<strong>of</strong>esses,<br />
its tradition, nor its historical relations, is it<br />
in the slightest degree assimilated to the ancient<br />
Order <strong>of</strong> Hospitalers, afterward called<br />
Knights <strong>of</strong> Rhodes, and, finally, Knights <strong>of</strong><br />
Malta. To claim therefore, to be the modern<br />
representativesdthat Order, to wear its dress<br />
to adopt its insignia, to flaunt its banners, and<br />
to leave the world to believe that the one is but<br />
the uninterrupted continuation <strong>of</strong> the other,<br />
are acts which must be regarded as a very<br />
ridiculous assumption, if not actually entitled<br />
to a less courteous appellation.<br />
For all these reasons, I think that it is much<br />
to be regretted that the action <strong>of</strong> the <strong>Grand</strong><br />
Encampment in repudiating the degree in<br />
1856 was reversed in 1862 . <strong>The</strong> degree has no<br />
historical or traditional connection with Masonry<br />
; holds no proper place in a Comman.<br />
dery <strong>of</strong> Templars, and ought to be wiped out<br />
<strong>of</strong> the catalogue <strong>of</strong> <strong>Masonic</strong> degrees .'<br />
Knight <strong>of</strong> Masonry, Terrible . (Chevalier<br />
Terrible de la Magonnerie .) A degree contained<br />
in the collection <strong>of</strong> Le Page .<br />
Knight <strong>of</strong> Palestine . (Chevalier de la<br />
Palestine .) 1 . <strong>The</strong> Sixty-third Degree <strong>of</strong> the<br />
Rite <strong>of</strong> Mizraim . 2 . <strong>The</strong> Ninth Degree <strong>of</strong><br />
the Reform <strong>of</strong> St . Martin . 3 . One <strong>of</strong> the<br />
series <strong>of</strong> degrees formerly iven in the Baldwyn<br />
Encampment <strong>of</strong> England, and said to<br />
have been introduced into Bristol, in 1800, by<br />
some French refugees under the authority <strong>of</strong><br />
the <strong>Grand</strong> Orient <strong>of</strong> France .<br />
* A different view is now generally held by<br />
Templars regarding the Knights <strong>of</strong> Malta, and a<br />
modified ritual has been adopted from the Canadian<br />
work wherethe Malta istheprincipal degree<br />
<strong>of</strong> their Priories . <strong>The</strong> adoption <strong>of</strong> this ritual<br />
among the Commanderies <strong>of</strong> America is optional,<br />
but when once adopted must be conformed to<br />
in their work . This change was brought about<br />
by the visiting influence from Canada and also<br />
the reasons for the Malta being a degree <strong>of</strong><br />
chivalry. For a similar reason the Knights <strong>of</strong><br />
the Red Cross has been justly changed to Companion<br />
<strong>of</strong> the Red Cross, and properly never deserved<br />
a place in the degrees <strong>of</strong> chivalry, as the<br />
ritual plainly shows . [E. E. C .1
KNIGHT<br />
KNIGHT 397<br />
Knight <strong>of</strong> Patmos . An apocalyptic degree<br />
mentioned by Oliver in his Landmarks .<br />
It refers, he says, to the banishment <strong>of</strong> St .<br />
John .<br />
servance, which am .<br />
Knight <strong>of</strong> Rhodes . 1 . One <strong>of</strong> the titles<br />
given to the Knights Hospitalers in conseuence<br />
<strong>of</strong> their long residence on the island <strong>of</strong><br />
odes . 2 . A degree formerly conferred in<br />
the Baldwyn Encampment at Bristol, England.<br />
It seems in some way to have been<br />
confounded with the Mediterranean Pass.<br />
Knight <strong>of</strong> Rose Croix . See Rose Croix .<br />
Knight <strong>of</strong> St . Andrew, <strong>Grand</strong> Scottish.<br />
(<strong>Grand</strong> Ecossais de Saint Andre .) Sometimes<br />
called "Patriarch <strong>of</strong> the Crusades ." <strong>The</strong><br />
Twenty-ninth Degree <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite . Its ritual is founded on<br />
a legend, first promulgated by the Chevalier<br />
Ramsay, to this effect : that the Freemasons<br />
were originally a society <strong>of</strong> knights founded in<br />
Palestine for the purpose <strong>of</strong> building Christian<br />
churches ; that the Saracens, to prevent the<br />
execution <strong>of</strong> this design, sent emissaries among<br />
them, who disguised themselves as Christians,<br />
and were continually throwing obstacles in<br />
their way ; that on discovering the existence<br />
<strong>of</strong> these spies, the knights instituted certain<br />
modes <strong>of</strong> recognition to serve as the means <strong>of</strong><br />
detection ; that they also adopted symbolic<br />
ceremonies for the purpose <strong>of</strong> instructing the<br />
proselytes who had entered the society in the<br />
forms and principles <strong>of</strong> their new religion ; and<br />
finally that the Saracens, having become too<br />
powerful for the knights any longer to contend<br />
with them, they had accepted the invitation<br />
<strong>of</strong> a king <strong>of</strong> England, and had removed<br />
into his dominions, where they thenceforth devoted<br />
themuives to the cultivation <strong>of</strong> architecture<br />
and the fine arts . On this mythical<br />
legend, which in reality was only an application<br />
<strong>of</strong> Ramsay's theory <strong>of</strong> the origin <strong>of</strong> <strong>Freemasonry</strong><br />
the Baron de Tschoudy is said about<br />
the middle <strong>of</strong> the last century, to have formed<br />
this degree, which Ragon says (Orthod. Mason .,<br />
p . 138) at his death in 1769, he bequeathed in<br />
manuscri ~t- to the 6ouncil <strong>of</strong> Emperors <strong>of</strong> the<br />
East and West . On the subsequent extension<br />
<strong>of</strong> the twenty-five degrees <strong>of</strong> the Rite <strong>of</strong> Perfection,<br />
instituted by that body, to the thirtythree<br />
degrees <strong>of</strong> the Ancient and Accepted<br />
Rite this degree was adopted as the twentyninth<br />
and as an appropriate introduction to<br />
the knights <strong>of</strong> Kadosh, which it immediately<br />
precedes . Hence the jewel, a St . Andrew's<br />
cross, is said, b~ yRagon, to be only a concealed<br />
form <strong>of</strong> the Templar Cross . In allusion to<br />
the time <strong>of</strong> its supposed invention, it has been<br />
called "Patriarch <strong>of</strong> the Crusades ." On account<br />
<strong>of</strong> the <strong>Masonic</strong> instruction which it contains,<br />
it also sometimes receives the title <strong>of</strong><br />
"<strong>Grand</strong> Master <strong>of</strong> Light ."<br />
<strong>The</strong> Lodge is decorated with red hang-<br />
Knight <strong>of</strong> Perfumes . (Chevalier des Parfums<br />
.) <strong>The</strong> Eighth Degree <strong>of</strong> the Rite <strong>of</strong> the<br />
East (Rite d'Orient) according to the nomenclature<br />
ings supported by white columns .<br />
<strong>of</strong> Fustier .<br />
Knight <strong>of</strong> Pure Truth . (Chevalier de la<br />
Pure Veritk.) Thory mentions this as a secret<br />
society instituted by the scholars <strong>of</strong> the Jesuitical<br />
college at Tulle . It could scarcely have<br />
been <strong>Masonic</strong> .<br />
Knight <strong>of</strong> Purity and Light . (Ritter der<br />
Klarheit and desLichts .) <strong>The</strong> Seventh and last<br />
degree <strong>of</strong> the Rite <strong>of</strong> the Clerks <strong>of</strong> Strict Ob-<br />
<strong>The</strong>re are<br />
eighty-one lights, arranged as follows : four in<br />
each corner before a St . Andrew's cross, two<br />
before the altar, and sixty-three arranged by<br />
nines in seven different parts <strong>of</strong> the room .<br />
<strong>The</strong>re are three <strong>of</strong>ficers, a Venerable <strong>Grand</strong><br />
Master and two Wardens . <strong>The</strong> jewel is a St .<br />
Andrew's cross, appropriately decorated, and<br />
suspended from a green collar bordered with<br />
red.<br />
In the ritual <strong>of</strong> the Southern Jurisdiction,<br />
the leading idea <strong>of</strong> a communication between<br />
the Christian knights and the Saracens has<br />
been preserved ; but the ceremonies and the<br />
legend have been altered . <strong>The</strong> lesson intended<br />
to be taught is toleration <strong>of</strong> religion .<br />
This degree also constitutes the sixty-third<br />
<strong>of</strong> the collection <strong>of</strong> the Metropolitan Chapter<br />
<strong>of</strong> France ; the fifth <strong>of</strong> the Rite <strong>of</strong> Clerks <strong>of</strong><br />
Strict Observance ; and the twenty-first <strong>of</strong><br />
the Rite <strong>of</strong> Mizraim . It is also to be found in<br />
many other systems .<br />
Knight <strong>of</strong> St . Andrew, Free . (Chevalier<br />
libre de Saint-Andre .) A degree found in the<br />
collection <strong>of</strong> Pyron .<br />
Knight <strong>of</strong> St . Andrew <strong>of</strong> the Thistle .<br />
(Chevalier Ecossais de S . Andre du Chardon.)<br />
<strong>The</strong> Seventy-fifth Degree <strong>of</strong> the collection <strong>of</strong><br />
the Metropolitan Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> St. John <strong>of</strong> Jerusalem . 1 .<br />
<strong>The</strong> original title <strong>of</strong> the Knights <strong>of</strong> Malta and<br />
derived from the church and monastery built<br />
at Jerusalem in 1048 by the founders <strong>of</strong> the<br />
Order, and dedicated to St . John the Baptist .<br />
(See night <strong>of</strong> Malta.)<br />
2. A mystical degree divided into three sections,<br />
which is found in the collection <strong>of</strong> Lemanceau.<br />
Knight <strong>of</strong> St . John <strong>of</strong> Palestine . (Chevalier<br />
de Sainte Jean de la Palestine .) <strong>The</strong><br />
Forty-eighth Degree <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> the Altar. (Chevalier de<br />
l'Autel.) <strong>The</strong> Twelfth Degree <strong>of</strong> the Rite <strong>of</strong> the<br />
East according to the nomenclature <strong>of</strong> Fustier .<br />
Knight <strong>of</strong> the American Eagle . An<br />
honorary degree invented many years ago in<br />
Texas or some other <strong>of</strong> the Western States .<br />
It was founded on incidents <strong>of</strong> the American<br />
Revolution and gave an absurd legend <strong>of</strong><br />
Hiram Abif's boyhood . It is believed to be<br />
now obsolete .<br />
Knight <strong>of</strong> the Anchor. (Chevalier do<br />
l'Ancre.) 1 . An androgynous degree. (See<br />
Anchor, Order <strong>of</strong> Knights and Ladies o}' the .)<br />
2 . <strong>The</strong> Twenty-first Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> the Ape and Lion . Gt dicke<br />
says (Freimaurer-Lex .) that this Order appeared<br />
about the year 1780, but that its existence<br />
was only made known by its extinction .<br />
It adopted the lion sleeping with open eyes as<br />
a symbol <strong>of</strong> watchfulness, and the ape as a
398 KNIGHT<br />
KNIGHT<br />
symbol <strong>of</strong> those who imitate without due<br />
penetration. <strong>The</strong> members boasted that they<br />
possessed all the secrets <strong>of</strong> the Ancient Templars,<br />
on which account they were persecuted<br />
by the modern Order . <strong>The</strong> lion and ape, as<br />
symbols <strong>of</strong> courage and address, are found in<br />
one <strong>of</strong> the degrees described m the Franc-<br />
Magons Ecrases .<br />
Knight <strong>of</strong> the Arch . (Chevalier de<br />
l'Arche.) A degree found in the nomenclature<br />
<strong>of</strong> Fustier .<br />
Knight <strong>of</strong> the Argonauts . (Chevalier des<br />
Argonautes .) <strong>The</strong> first point <strong>of</strong> the Sixth Degree,<br />
or Knight <strong>of</strong> the Golden Fleece <strong>of</strong> the<br />
Hermetic Rite <strong>of</strong> Montpellier.<br />
Knight <strong>of</strong> the Banqueting Table <strong>of</strong> the<br />
Seven Sages. (Chevalier de la Table du Banquet<br />
des Sept Sages .) A degree in the Archives<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophic Scottish<br />
Rite .<br />
Knight <strong>of</strong> the Black Eagle. (Chevalier de<br />
l'Aigle noir .) 1 . <strong>The</strong> Seventy-sixth Degree <strong>of</strong><br />
the collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France ; called also <strong>Grand</strong> Inquisitor, <strong>Grand</strong><br />
Inspector, <strong>Grand</strong> Elu or Elect, in the collection<br />
<strong>of</strong> Le Rouge . 2 . <strong>The</strong> Thirty-eighth Degree<br />
<strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Knight <strong>of</strong> the Brazen Serpent . (Chevalier<br />
du Serpent d'Airain .) <strong>The</strong> Twenty-fifth<br />
Degree <strong>of</strong> the Ancient and Accepted Scottish<br />
Rite. <strong>The</strong> history <strong>of</strong> this degree is founded<br />
upon the circumstances related in Numbers<br />
ch . xxi . ver . 6-9 : "And the Lord sent fiery<br />
serpents among the people, and they bit the<br />
people ; and much people <strong>of</strong> Israel died . <strong>The</strong>refore<br />
the people came to Moses, and said, We<br />
have sinned ; for we have spoken against the<br />
Lord, and against thee : pray unto the Lord<br />
that he take away the serpents from us . And<br />
Moses prayed for the people . And the<br />
Lord said unto Moses, Make thee a fiery<br />
serpent, and set it upon a pole : and it shall<br />
come to pass, that every one that is bitten,<br />
when he looketh upon it shall live . And Moses<br />
made a serpent <strong>of</strong> brass, and put it upon a<br />
pole ; and it came to pass, that if a serpent had<br />
bitten any man, when he beheld the serpent <strong>of</strong><br />
brass, he lived." In the old rituals the Lodge<br />
was called the Court <strong>of</strong> Sinai ; the presiding<br />
<strong>of</strong>ficer was styled Most Puissant <strong>Grand</strong> Master,<br />
and represented Moses ; while the two<br />
Wardens, or Ministers, represented Aaron and<br />
Joshua. <strong>The</strong> Orator was called Pontiff ; the<br />
Secretary, <strong>Grand</strong> Graver ; and the candidate,<br />
a Traveler . In the modern ritual adopted in<br />
this country, the Council represents the camp<br />
<strong>of</strong> the Israelites . <strong>The</strong> first three <strong>of</strong>ficers represent<br />
Moses, Joshua, and Caleb, and are<br />
respectively styled Most Puissant Leader,<br />
Valiant Captain <strong>of</strong> the Host, and Illustrious<br />
Chief <strong>of</strong> the Ten Tribes. <strong>The</strong> Orator represents<br />
Eleazar ; the Secretary, Ithamar ; the<br />
Treasurer, Phinehas ; and the candidate an<br />
intercessor for the people . <strong>The</strong> jewel is a crux<br />
ansata, with a serpent entwined around it .<br />
On the upright <strong>of</strong> the cross is engraved `tr,,<br />
khalati, I have suffered, and on the arms jI11nN1~,<br />
nakhushtan, a serpent . <strong>The</strong> French ritualists<br />
would have done better to have substituted<br />
for the first word "t11tUtt, khatati, I have sinned ;<br />
the original in Numbers being 1]KUtt, Kathanu,<br />
we have sinned . <strong>The</strong> apron is white,<br />
lined with black, and symbolically decorated .<br />
<strong>The</strong>re is an old legend which says that this<br />
degree was founded in the time <strong>of</strong> the Crusades,<br />
by John Ralph, who established the<br />
Order in the Holy Land as a military and<br />
monastic society and gave it the name <strong>of</strong> the<br />
Brazen Serpent, because it was a part <strong>of</strong> their<br />
obligation to receive and gratuitously nurse<br />
sick travelers, to protect them against the attacks<br />
<strong>of</strong> the Saracens, and escort them safely<br />
to Palestine ; thus alluding to the healing and<br />
saving virtues <strong>of</strong> the Brazen Serpent among<br />
the Israelites in the wilderness .<br />
Knight <strong>of</strong> the Burning Bush. (Chevalier<br />
duBuisson ardent.) A theosophic degree <strong>of</strong> the<br />
collection <strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophic<br />
Scottish Rite .<br />
Knight <strong>of</strong> the Chanuca . (Chevalier de<br />
la Kanuka .) <strong>The</strong> Sixty-ninth Degree <strong>of</strong> the<br />
Rite <strong>of</strong> Mizraim . <strong>The</strong> 71=r1 or Chanuca, is<br />
the feast <strong>of</strong> the dedication celebrated by the<br />
Jews in commemoration <strong>of</strong> the dedication <strong>of</strong><br />
the Temple by Judas Maccabeeus after its pollution<br />
by the Syrians . In the ritual <strong>of</strong> the degree,<br />
the Jewish lighting <strong>of</strong> seven lamps, one<br />
on each day, is imitated, and therefore the<br />
ceremony <strong>of</strong> initiation lasts for seven days .<br />
Knight <strong>of</strong> the Christian Mark. Called<br />
also Guard <strong>of</strong> the Conclave. A degree formerly<br />
conferred in the United States on Knights<br />
Templar in a body called a Council <strong>of</strong> the<br />
Trinity. <strong>The</strong> legend <strong>of</strong> the Order is that it was<br />
organized by Pope Alexander for the defense<br />
<strong>of</strong> his person, and that its members were selected<br />
from the Knights <strong>of</strong> St . John <strong>of</strong> Jerusalem.<br />
In the ceremonies there is a reference<br />
to the tau cross or mark on the forehead,<br />
spoken <strong>of</strong> by the prophet Ezekiel, and hence<br />
the name <strong>of</strong> the degree . <strong>The</strong> motto <strong>of</strong> the<br />
Order is, "Christus regnat, vincit, triumphat .<br />
Rex regnantium, _ Dominus dominantium ."<br />
Christ reigns, conquers, and triumphs . King<br />
<strong>of</strong> kings and Lord <strong>of</strong> lords .<br />
Knight <strong>of</strong> the Columns. (Chevalier des<br />
Colonises .) <strong>The</strong> Seventh Degree <strong>of</strong> the Rite<br />
<strong>of</strong> the East according to the nomenclature <strong>of</strong><br />
Fustier.<br />
Knight <strong>of</strong> the Comet . (Chevalier de la<br />
Comete.) A degree found in the collection <strong>of</strong><br />
Hecart .<br />
Knight <strong>of</strong> the Cork . (Chevalier du Boor<br />
chon .) An androgynous secret society established<br />
in Italy after the Papal bull excommunicating<br />
the Freemasons, and intended by its<br />
founders to take the place <strong>of</strong> the <strong>Masonic</strong> institution.<br />
Knight <strong>of</strong> the Courts . (Chevalier des<br />
Parvis .) <strong>The</strong> Third Degree <strong>of</strong> the Rite <strong>of</strong> the<br />
East according to the nomenclature <strong>of</strong> Fustier .<br />
Knight <strong>of</strong> the Crown . (Chevalier de la<br />
Couronne .) A degree in the collection <strong>of</strong> Pyron.<br />
Knight <strong>of</strong> the Door. (Chevalier de la<br />
Porte .) <strong>The</strong> Fourth Degree <strong>of</strong> the Rite <strong>of</strong> the<br />
East according to the nomenclature <strong>of</strong> Fustier .<br />
Knight <strong>of</strong> the Dove. <strong>The</strong> Knights and<br />
Ladies <strong>of</strong> the Dove (Chevaliers et Chevalieres
KNIGHT<br />
KNIGHT 399<br />
de la Colombe) was an androgynous secret society<br />
framed on the model <strong>of</strong> <strong>Freemasonry</strong>,<br />
and instituted at Versailles in 1784 . It had but<br />
an ephemeral existence .<br />
Knight <strong>of</strong> the Eagle . (Chevalier de<br />
l'Aigle .) 1 . <strong>The</strong> First Degree <strong>of</strong> the Chapter<br />
<strong>of</strong> Clermont . 2. <strong>The</strong> Third Degree <strong>of</strong> the<br />
Clerks <strong>of</strong> Strict Observance. 3 . <strong>The</strong> Fiftysixth<br />
Degree <strong>of</strong> the collection <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France . 4. It was also one<br />
<strong>of</strong> the degrees <strong>of</strong> the Chapter <strong>of</strong> the <strong>Grand</strong><br />
Lodge Royal York <strong>of</strong> Berlin . 5 . <strong>The</strong> Thirtyseventh<br />
Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Thory (Ac t ., i ., 291) says it was also one <strong>of</strong><br />
the appellations <strong>of</strong> the degree more commonly<br />
called Perfect Master in Architecture, which is<br />
the Fourteenth <strong>of</strong> the Primitive Scottish Rite,<br />
and is found also in some other systems.<br />
Knight <strong>of</strong> the Eagle and Pelican . One<br />
<strong>of</strong> the appellations <strong>of</strong> the degree <strong>of</strong> Rose Croix<br />
because the jewel has on one side an eagle and<br />
on the other a pelican, both at the foot <strong>of</strong> the<br />
cross, in allusion to the symbolism <strong>of</strong> the degree<br />
. (See Rose Croix, Prince <strong>of</strong>.)<br />
. Knight <strong>of</strong> the Eagle reversed . (Chevalier<br />
de l'Aigle renverse .) Thory (Aeta Lat ., i .,<br />
292) records this as a degree to be found in the<br />
Archives <strong>of</strong> the Scottish Lodge Saint Louis des<br />
Amis Reunis at Calais. In heraldic phrase,<br />
an eagle reversed is an eagle with the wings<br />
drooping.<br />
Knight <strong>of</strong> the East. (Chevalier d'Orient .)<br />
This is a degree which has been extensively<br />
diffused through the most important Rites,<br />
and it owes its popularity to the fact that it<br />
commemorates in its legend and its ceremonies<br />
the labors <strong>of</strong> the Masons in the construction <strong>of</strong><br />
the second Temple .<br />
1 . It is the Fifteenth Degree <strong>of</strong> the Ancient<br />
and Accepted Scottish Rite, the description<br />
<strong>of</strong> which will apply with slight modifications<br />
to the same degree in all the other Rites . It is<br />
founded upon the history <strong>of</strong> the assistance<br />
rendered by Cyrus to the Jews, who permitted<br />
them to return to Jerusalem, and to<br />
commence the rebuilding <strong>of</strong> the house <strong>of</strong> the<br />
Lord . Zerubbabel, therefore, as the Prince<br />
<strong>of</strong> the Jews, and Cyrus the King <strong>of</strong> Persia, as<br />
his patron, are important personages in the<br />
drama <strong>of</strong> reception ; which is conducted with<br />
great impressiveness even in the old and somewhat<br />
imperfect ritual <strong>of</strong> the last century, but<br />
which has been greatly improved in the modern<br />
rituals adopted by the Supreme Councils<br />
<strong>of</strong> the United States.<br />
<strong>The</strong> cordon <strong>of</strong> a Knight <strong>of</strong> the East is a<br />
broad green watered ribbon, worn as a baldric<br />
from left to right . <strong>The</strong> sash or girdle is <strong>of</strong><br />
white watered silk, edged above, and fringed<br />
below with gold . On it is embroidera<br />
bridge, with the letters L. D . P . on the arch,<br />
and also on other parts <strong>of</strong> the girdle human<br />
heads, and mutilated limbs, and crowns, and<br />
swords . <strong>The</strong> apron is crimson, edged with<br />
green, a bleeding head and two swords crossed<br />
on the flap, and on the apron three triangles<br />
interlaced formed <strong>of</strong> triangular links <strong>of</strong> chains .<br />
<strong>The</strong> jewel is three triangles interlaced enclosing<br />
two naked swords .<br />
Scripture and the traditions <strong>of</strong> the Order<br />
furnish us with many interesting facts in relation<br />
to this degree. <strong>The</strong> Knights <strong>of</strong> the<br />
East are said to derive their origm from the<br />
captivity <strong>of</strong> the Israelites in Babylon . After<br />
seventy-two years <strong>of</strong> servitude, they were<br />
restored to liberty by Cyrus, King <strong>of</strong> Persia,<br />
through the intercession <strong>of</strong> Zerubbabel, a<br />
prince <strong>of</strong> the tribe <strong>of</strong> Judah, and Nehemias, a<br />
holy man <strong>of</strong> a distinguished family, and permitted<br />
to return to Jerusalem and rebuild<br />
the Temple .<br />
2 . It is the Sixth Degree <strong>of</strong> the French Rite .<br />
It is substantially the same as the preceding<br />
degree .<br />
3 . <strong>The</strong> Sixth Degree <strong>of</strong> the old system <strong>of</strong><br />
the Royal York Lodge <strong>of</strong> Berlin .<br />
4 . <strong>The</strong> Fifteenth Degree <strong>of</strong> the Chapter <strong>of</strong><br />
the Emperors <strong>of</strong> the East and West, and this<br />
was most probably the original degree .<br />
5. <strong>The</strong> Fifty-second Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France .<br />
6. <strong>The</strong> Forty-first Degree <strong>of</strong> the Rite <strong>of</strong><br />
Mizraim .<br />
7. <strong>The</strong> Sixth Degree <strong>of</strong> the Rite <strong>of</strong> Philalethes<br />
.<br />
8. <strong>The</strong> Eleventh Degree <strong>of</strong> the Adonhiramite<br />
Rite.<br />
9. It is also substantially the Tenth Degree,<br />
or Knight <strong>of</strong> the Red Cross <strong>of</strong> the American<br />
Rite. Indeed, it is found in all the Rites and<br />
systems which refer to the second Temple .<br />
Knight <strong>of</strong> the East and West . (Chevalier<br />
d'Orient et d'Occident .) 1 . <strong>The</strong> Seventeenth<br />
Degree <strong>of</strong> the Ancient and Accepted Scottish<br />
Rite . <strong>The</strong> oldest rituals <strong>of</strong> the degree were<br />
very imperfect, and did not connect it with<br />
<strong>Freemasonry</strong> . <strong>The</strong>y contained a legend that<br />
upon the return <strong>of</strong> the knights from the Holy<br />
Land, in the time <strong>of</strong> the Crusaders, they organized<br />
the Order, and that in the year 1118<br />
the first knights, to the number <strong>of</strong> eleven, took<br />
their vows between the hands <strong>of</strong> Garinus,<br />
patriarch . <strong>The</strong> allusion, here, is evidently to<br />
the Knights Templar ; and this legend would<br />
most probably indicate that the degree originated<br />
with the Templar system <strong>of</strong> Ramsay .<br />
This theory is further strengthened by the<br />
other legend, that the Knights <strong>of</strong> the East<br />
represented the Masons who remained in the<br />
East after the building <strong>of</strong> the first Temple,<br />
while the Knights <strong>of</strong> the East and West represented<br />
those who traveled West and disseminated<br />
the Order over Europe, but who returned<br />
during the Crusades and reunited with<br />
their ancient brethren, whence we get the<br />
name .<br />
<strong>The</strong> modern ritual as used in the United<br />
States has been greatly enlarged . It still retains<br />
the apocalyptic character <strong>of</strong> the degree<br />
which always attached to it, as is evident from<br />
the old tracing-board, which is the figure described<br />
in the first chapter <strong>of</strong> the Revelation<br />
<strong>of</strong> St . John . <strong>The</strong> jewel is a heptagon inscribed<br />
with symbols derived from the Apocalypse,<br />
among which are the lamb and the book with<br />
seven seals . <strong>The</strong> apron is yellow lined and<br />
edged with crimson . In the old ritual its<br />
device was a two-edged sword . In the new one
400 KNIGHT<br />
KNIGHT<br />
it is a tetractys <strong>of</strong> ten dots . This is the first <strong>of</strong><br />
the philosophical degrees <strong>of</strong> the Scottish Rite .<br />
2. <strong>The</strong> Seventeenth Degree <strong>of</strong> the Chapter <strong>of</strong><br />
Emperors <strong>of</strong> the East and West .<br />
Knight <strong>of</strong> the Eastern Star. (Chevalier<br />
de l'Etoile d'Orient .) <strong>The</strong> Fifty-seventh Degree<br />
<strong>of</strong> the collection <strong>of</strong> the Metropolitan<br />
Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> the East, Victorious . (Chevalier<br />
victorieux de l'Orient .) A degree found in<br />
the collection <strong>of</strong> Hocart .<br />
Knight <strong>of</strong> the East, White. (Chevalier<br />
d'Orient.) <strong>The</strong> Fortieth Degree <strong>of</strong> the Rite <strong>of</strong><br />
Mizraim .<br />
Knight <strong>of</strong> the Election . (Chevalier du<br />
Choix .) <strong>The</strong> Thirty-third Degree <strong>of</strong> the Rite<br />
<strong>of</strong> Mizraim.<br />
Knight <strong>of</strong> the Election, Sublime . (Chevalier<br />
sublime du Choix .) <strong>The</strong> Thirty-fourth<br />
Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Knight <strong>of</strong> the Golden Eagle . (Chevalier<br />
de l'Aigle d'or.) A degree in the collection <strong>of</strong><br />
Pyron .<br />
Knight <strong>of</strong> the Golden Fleece. (Chevalier<br />
de la Toisson d'or .) <strong>The</strong> Sixth Degree <strong>of</strong> the<br />
Hermetic Rite <strong>of</strong> Montpellier .<br />
Knight <strong>of</strong> the Golden Key . (Chevalier<br />
de la Clef d'or.) <strong>The</strong> Third Degree <strong>of</strong> the<br />
Hermetic Rite <strong>of</strong> Montpellier .<br />
Knight <strong>of</strong> the Golden Star . (Chevalier<br />
de l'Etoile d'or.) A degree contained in the<br />
collection <strong>of</strong> Peuvret .<br />
Knight <strong>of</strong> the <strong>Grand</strong> Arch . (Chevalier<br />
de la <strong>Grand</strong>e Arche .) A degree which Thory<br />
(Acta Lat ., i . 295) says is contained in the<br />
Archives <strong>of</strong> tie Lodge <strong>of</strong> Saint Louis des Amis<br />
Reunis at Calais .<br />
Knight <strong>of</strong> the Holy City, Beneficent .<br />
(Chevalier bienfaisant de la Cite Sainte .) <strong>The</strong><br />
Order <strong>of</strong> Beneficent Knights <strong>of</strong> the Holy City<br />
<strong>of</strong> Jerusalem was created, according to Ragon,<br />
at Lyons, in France, in 1782 1 by the brethren<br />
<strong>of</strong> the Lodge <strong>of</strong> Chevaliers Bienfaisants . But<br />
Thory (Acts Lat . i . 299) says it was rectified at<br />
the Congress <strong>of</strong> 'Vilhelmsbad . Both are perhaps<br />
right . It was probably first invented at<br />
Lyons, at one time a prolific field for the<br />
hautes grades, and afterward adopted at Wilhelmsbad,<br />
whence it began to exercise a great<br />
influence over the Lodges <strong>of</strong> Strict Observance .<br />
<strong>The</strong> Order pr<strong>of</strong>essed the Rite <strong>of</strong> Martinism ;<br />
but the members attempted to convert <strong>Freemasonry</strong><br />
into Templarism, and transferred all<br />
the symbols <strong>of</strong> the former to the latter system .<br />
Thus, they interpreted the two pillars <strong>of</strong> the<br />
porch and their names as alluding to Jacobus<br />
Burgandus or James the Burgundian, meaning<br />
James de Molay, the last <strong>Grand</strong> Master <strong>of</strong> the<br />
Templars ; the three gates <strong>of</strong> the Temple signified<br />
the three vows <strong>of</strong> the Knights Templar,<br />
obedience, poverty, and chastity ; and the<br />
sprig <strong>of</strong> acacia referred to that which was<br />
planted over the ashes <strong>of</strong> De Molay when they<br />
were transferred to Heredom in Scotland .<br />
<strong>The</strong> Order and the doctrine sprang from the<br />
Templar system <strong>of</strong> Ramsay . <strong>The</strong> theory <strong>of</strong><br />
its Jesuitic ongin can scarcely be admitted .<br />
Knight <strong>of</strong> the Holy Sepulcher . 1 . As a<br />
<strong>Masonic</strong> degree, this was formerly given in<br />
what were called Councils <strong>of</strong> the Trinity, next<br />
after the Knight <strong>of</strong> the Christian Mark ; but<br />
it is no longer conferred in America, and may<br />
now be considered as obsolete . <strong>The</strong> <strong>Masonic</strong><br />
legend that it was instituted by St . Helena, the<br />
mother <strong>of</strong> Constantine, in 302, after she had<br />
visited Jerusalem and discovered the cross,<br />
and that, in 304, it was confirmed b Pope<br />
Marcellinus, is altogether apocryphal. <strong>The</strong><br />
military Order <strong>of</strong> Knights <strong>of</strong> the Holy Sepulcher<br />
still exists ; and Mr. Curzon, in his Visits<br />
to the Monasteries in the Levant, states that the<br />
Order is still conferred in Jerusalem but only<br />
on Roman Catholics <strong>of</strong> noble birth, by the<br />
Reverendissimo or Superior <strong>of</strong> the Franciscans,<br />
and that the accolade, or blow <strong>of</strong> knighthood,<br />
is bestowed with the sword <strong>of</strong> Godfrey de<br />
Bouillon, which is preserved, with his spurs, in<br />
the sacristy <strong>of</strong> the Church <strong>of</strong> the Holy Sepulcher.<br />
Madame Pfeiffer, in her Travels in the<br />
Holy Land, confirms this account . Dr . Heylin<br />
says that the Order was instituted in 1099,<br />
when Jerusalem was regained from the Saracens<br />
by Philip <strong>of</strong> France . Faryn, in his<br />
<strong>The</strong>atre d' Honneur, gives a different account<br />
<strong>of</strong> the institution. He says that while the<br />
Saracens possessed the city they permitted<br />
certain canons regular <strong>of</strong> St . Augustine to have<br />
the custody <strong>of</strong> the Holy Sepulcher . Afterward<br />
Baldwyn, King <strong>of</strong> Jerusalem, made them<br />
Men-<strong>of</strong>-Arms and Knights <strong>of</strong> the Holy Sepulcher,<br />
and ordained that they should continue<br />
to wear their white habits, and on the breast<br />
his own arms, which were a red cross potent<br />
between four Jerusalem crosses . <strong>The</strong>ir rule<br />
was confirmed by Pope Innocent III . <strong>The</strong><br />
<strong>Grand</strong> Master was the Patriarch <strong>of</strong> Jerusalem .<br />
<strong>The</strong>y engaged to fight against infidels, to protect<br />
pilgrims, to redeem Christian captives,<br />
hear Mass every day, recite the hours <strong>of</strong> the<br />
cross, and bear the five red crosses in memory<br />
<strong>of</strong> our Savior's wounds . On the loss <strong>of</strong> the<br />
Holy Land, they retired to Perugia, in Italy,<br />
where they retained their white habit, but<br />
assumed a double red cross . In 1484, they<br />
were incorporated with the Knights Hospitalers,<br />
who were then at Rhodes, but in 1496,<br />
Alexander VI . assumed, for himself and the<br />
Popes his successors, the <strong>Grand</strong> Mastership,<br />
and empowered the Guardian <strong>of</strong> the Holy<br />
Sepulcher to bestow Knighthood <strong>of</strong> the Order<br />
u pon pilgrims . Unsuccessful attempts were<br />
made Ey PhiliII ., <strong>of</strong> Spain, in 1558, and the<br />
Duke <strong>of</strong> Nevers, in 1625, to restore the Order .<br />
It is now found only in Jerusalem, where it is<br />
conferred, as has been already said, by the<br />
Superior <strong>of</strong> the Franciscans .<br />
2 . It is also the Fiftieth Degree <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> the Interior . (Chevalier de<br />
l'Interieur .) <strong>The</strong> Fifth Degree <strong>of</strong> the Rite <strong>of</strong><br />
the East according to the nomenclature <strong>of</strong><br />
Fustier .<br />
Knight <strong>of</strong> the Kabbala . (Chevalier de la<br />
Cabale .) <strong>The</strong> Eighth Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> the Lilies <strong>of</strong> the Valley . This<br />
was a degree conferred by the <strong>Grand</strong> Orient <strong>of</strong><br />
France as an appendage to Templarism . Th$
KNIGHT<br />
KNIGHT 401<br />
Knights Templar who received it were constituted<br />
Knts Commanders .<br />
Knight <strong>of</strong> the Lion . (Chevalier du Lion .)<br />
<strong>The</strong> Twentieth Degree <strong>of</strong> the . Metropolitan<br />
Chapter <strong>of</strong> France.<br />
Knight <strong>of</strong> the Mediterranean Pass . An<br />
honorary degree that was formerly conferred<br />
in Encampments <strong>of</strong> Knights Templar but is<br />
now disused . Its meetings were called Councils<br />
; and its ritual which was very impressive<br />
supplies the tradition that it was founded<br />
about the year 1367, in consequence <strong>of</strong> certain<br />
events which occurred to the Knights <strong>of</strong> Malta .<br />
In an excursion made by a party <strong>of</strong> these<br />
knights in search <strong>of</strong> forage and provisions,<br />
they were attacked while crossing the river<br />
Offanto (the ancient Aufidio) by a large body<br />
<strong>of</strong> Saracens, under the command <strong>of</strong> the renowned<br />
Amurath I . <strong>The</strong> Saracens had concealed<br />
themselves in ambush, and when the<br />
knights were on the middle <strong>of</strong> the bridge which<br />
spanned the river, they were attacked by a<br />
sudden charge <strong>of</strong> their enemies upon both<br />
extremities <strong>of</strong> the bridge . A long and sanguinary<br />
contest ensued ; the knights fought<br />
with their usual valor, and were at length<br />
victorious . <strong>The</strong> Saracens were defeated with<br />
such immense slaughter that fifteen hundred<br />
<strong>of</strong> their dead bodies encumbered the bridge,<br />
and the river was literally stained with their<br />
blood . In commemoration <strong>of</strong> this event, and<br />
as a reward for their valor, the victorious<br />
knights had free permission to pass and repass<br />
in all the coasts <strong>of</strong> the Mediterranean Sea<br />
without danger <strong>of</strong> molestation, whence the<br />
name <strong>of</strong> the degree is derived . As the latter<br />
part <strong>of</strong> this legend has not been verified by<br />
voyagers in the Mediterranean, the degree has<br />
long been disused . Dr . <strong>Mackey</strong> says that he<br />
had a ritual <strong>of</strong> it, which was in the handwriting<br />
<strong>of</strong> Dr . Moses Holbrook, the <strong>Grand</strong> Commander<br />
<strong>of</strong> the Southern Supreme Council <strong>of</strong><br />
the Ancient and Accepted Scottish Rite .<br />
Knight <strong>of</strong> the Moon . A mock <strong>Masonic</strong><br />
society established in the last century in London<br />
. it ceased to exist in the year 1810 .<br />
Knight <strong>of</strong> the Morning Star. Called<br />
also Knight <strong>of</strong> Hope . A degree in the Archives<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophical<br />
Rite, which is said to be a modification<br />
<strong>of</strong> the Kadosh .<br />
Knight <strong>of</strong> the Ninth Arch . <strong>The</strong> Thirteenth<br />
Degree <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite, called also the "Royal Arch <strong>of</strong><br />
Solomon," and sometimes the "Royal Arch <strong>of</strong><br />
Enoch ." It is one <strong>of</strong> the most interesting and<br />
impressive <strong>of</strong> what are called the Ineffable<br />
degrees . Its legend refers to Enoch and to<br />
the method by which, notwithstanding the<br />
destructive influence <strong>of</strong> the deluge and the<br />
lapse <strong>of</strong> time, he was enabled to preserve important<br />
secrets to be afterward communicated<br />
to the Craft . According to the present ritual,<br />
its principal <strong>of</strong>ficers are a Thrice Puissant<br />
<strong>Grand</strong> Master representing King Solomon,<br />
and two Wardens, representing the King <strong>of</strong><br />
Tyre and the Inspector Adoniram . Bodies <strong>of</strong><br />
this degree are called Chapters. <strong>The</strong> color is<br />
black strewed with tears . <strong>The</strong> jewel is a<br />
circular medal <strong>of</strong> gold, around which is inscribed<br />
the following letters : R . S. R . S . T. P .<br />
S . R . I . A . Y . E. S ., with the date AnnoEnochi<br />
2995. On the reverse is a blazing triangle<br />
with the Tetragrammaton in the center in<br />
Samaritan letters .<br />
This degree claims great importance in the<br />
history <strong>of</strong> <strong>Masonic</strong> ritualism. It is found,<br />
under various modifications, in almost all the<br />
Rites ; and, indeed, without it, or something<br />
like it, the symbolism <strong>of</strong> <strong>Freemasonry</strong> cannot<br />
be considered as complete . Indebted for its<br />
origin to the inventive genius <strong>of</strong> the Chevalier<br />
Ramsay, it was adopted by the Council <strong>of</strong> the<br />
Emperors <strong>of</strong> the East and West, whence it<br />
passed into the Ancient and Accepted Rite .<br />
Though entirely different in its legend from<br />
the Royal Arch <strong>of</strong>, the York and American<br />
Rites, its symbolic design is the same, for one<br />
common thought <strong>of</strong> a treasure lost and found<br />
pervades them all . Vassal, who is exceedingly<br />
flippant in much that he has written <strong>of</strong><br />
Ecossism, says <strong>of</strong> this degree, that, "considered<br />
under its moral and religious aspects,<br />
it <strong>of</strong>fers nothing either instructive or useful ."<br />
It is evident that he understood nothing <strong>of</strong><br />
its true symbolism .<br />
Knight <strong>of</strong> the North . (Chevalier du<br />
Nord.) A degree in the Archives <strong>of</strong> the Lodge<br />
<strong>of</strong> Saint Louis des Amis Reunis at Calais .<br />
Thory (Acta Lat ., i ., 328) mentions another<br />
degree called Sublime Knight <strong>of</strong> the North,<br />
which he says is the same as one in the collection<br />
<strong>of</strong> Peuvret, which has the singular title<br />
<strong>of</strong> Daybreak <strong>of</strong> the Rough Ashlar, Point du<br />
Jour de la Pierre Brute .<br />
Knight <strong>of</strong> the Phenix. (Chevalier du<br />
Phenix .) <strong>The</strong> Fourth Degree <strong>of</strong> the Philosophic<br />
Scottish Rite .<br />
Knight <strong>of</strong> the Prussian Eagle . (Chevalier<br />
de l'Aigle Prussien .) A degree in the collection<br />
<strong>of</strong> H4cart .<br />
Knight <strong>of</strong> the Puriflcatory . (Chevalier<br />
du Purificatoire .) <strong>The</strong> Sixteenth Degree <strong>of</strong><br />
the Rite <strong>of</strong> the East according to the nomenclature<br />
<strong>of</strong> Fustier .<br />
Knight <strong>of</strong> the Pyramid . (Chevalier de<br />
la Pyramide.) <strong>The</strong> Seventh Degree <strong>of</strong> the<br />
Kabbalistic Rite .<br />
Knight <strong>of</strong> the Rainbow . (Chevalier de<br />
l'Arc-en-ciel .) <strong>The</strong> Sixty-eighth Degree <strong>of</strong> the<br />
Rite <strong>of</strong> Mizraim .<br />
Knight <strong>of</strong> the Red Cross . This degree,<br />
whose legend dates it far anterior to the<br />
Christian era, and in the reign <strong>of</strong> Darius,<br />
has no analogy with the chivalric orders <strong>of</strong><br />
knighthood . It is purely <strong>Masonic</strong>, and intimately<br />
connected with the Royal Arch Degree,<br />
<strong>of</strong> which, in fact, it ought rightly to be<br />
considered as an appendage. It is, however,<br />
now always conferred in a Commandery <strong>of</strong><br />
Knights Templar in this country, and is given<br />
as a preliminary to reception in that degree .<br />
Formerly, the degree was sometimes conferred<br />
in an independent council, which Webb<br />
(edit. 1812, p . 123) defines to be "a council<br />
that derives its authority immediately from<br />
the <strong>Grand</strong> Encampm~e~nt unconnected with an<br />
Encampment <strong>of</strong> Knights Templars ." <strong>The</strong>
402 KNIGHT<br />
KNIGHT<br />
embassy <strong>of</strong> Zerubbabel and four other Jewish<br />
chiefs to the court <strong>of</strong> Darius to obtain the<br />
protection <strong>of</strong> that monarch from the encroachments<br />
<strong>of</strong> the Samaritans, who interrupted the<br />
labors in the reconstruction <strong>of</strong> the Temple,<br />
constitutes the legend <strong>of</strong> the Red Cross Degree .<br />
<strong>The</strong> history <strong>of</strong> this embassy is found in the<br />
eleventh book <strong>of</strong> the Antiquities <strong>of</strong> Josephus,<br />
whence the <strong>Masonic</strong> ritualists have undoubtedly<br />
taken it . <strong>The</strong> only authority <strong>of</strong> Josephus<br />
is the apocryphal record <strong>of</strong> Esdras, and<br />
the authenticity <strong>of</strong> the whole transaction is<br />
doubted or denied by modern historians . <strong>The</strong><br />
legend is as follows : After the death <strong>of</strong> Cyrus,<br />
the Jews, who had been released by him<br />
from their captivity, and permitted to return<br />
to Jerusalem, for the purpose <strong>of</strong> rebuilding<br />
the Temple, found themselves obstructed in<br />
the undertaking by the neighboring nations,<br />
and especially by the Samaritans . Hereupon<br />
they sent an embassy, at the head <strong>of</strong><br />
which was their prince, Zerubbabel, to Darius,<br />
the successor <strong>of</strong> Cyrus, to crave his interposition<br />
and protection . Zerubbabel awaiting<br />
a favorable opportunity, succeeded not only<br />
in obtaining his request, but also in renewing<br />
the friendship which formerly existed between<br />
the king and himself. In commemoration <strong>of</strong><br />
these events, Darius is said to have instituted<br />
a new order, and called it the Knights <strong>of</strong> the<br />
East . <strong>The</strong>y afterward assumed their present<br />
name from the red cross borne in their banners.<br />
Webb, or whoever else introduced it<br />
into the American Templar system, undoubtedly<br />
took it from the Sixteenth Degree, or<br />
Prince <strong>of</strong> Jerusalem <strong>of</strong> the Ancient and Accepted<br />
Rite . It has, within a few years, been<br />
carried into England, under the title <strong>of</strong> the<br />
"Red Cross <strong>of</strong> Babylon ." In New Brunswick,<br />
it has been connected with Cryptic Masonry .<br />
It is there as much out <strong>of</strong> place as it is in a<br />
Commandery <strong>of</strong> Knights Templar. Its only<br />
true connection is with the Royal Arch Degree .<br />
Knight <strong>of</strong> the Red Eagle . (Chevalier de<br />
l'Aigle rouge.) <strong>The</strong> Thirty-ninth Degree<br />
<strong>of</strong> the Rite <strong>of</strong> Mizraim . <strong>The</strong> red eagle forms<br />
a part <strong>of</strong> the arms <strong>of</strong> the House <strong>of</strong> Brandenburg,<br />
and the Order <strong>of</strong> Knights <strong>of</strong> the Red<br />
Eagle was instituted, in 1705, by George<br />
William, hereditary Prince <strong>of</strong> Bayreuth. In<br />
1792, it was placed among the Prussian orders .<br />
<strong>The</strong> <strong>Masonic</strong> degree has no connection with<br />
the political order . <strong>The</strong> Mizraimites appropriated<br />
all titles that they fancied .<br />
Knight <strong>of</strong> the Rose . (Chevalier de la<br />
Rose .) <strong>The</strong> Order <strong>of</strong> the Knights and Ladies<br />
<strong>of</strong> the Rose (Chevaliers et Chevalieres de la Rose)<br />
was an order <strong>of</strong> adoptive or androgynous Masonry,<br />
invented in France toward the close <strong>of</strong><br />
the eighteenth century . M . de Chaumont,<br />
the <strong>Masonic</strong> secretary <strong>of</strong> the Due de Chartres,<br />
was its author . <strong>The</strong> princi al seat <strong>of</strong> the<br />
order was at Paris . <strong>The</strong> hall<strong>of</strong> meeting was<br />
called the Temple <strong>of</strong> Love. It was ornamented<br />
with garlands <strong>of</strong> flowers, and hung<br />
round with escutcheons on which were painted<br />
various devices and emblems <strong>of</strong> gallantry .<br />
<strong>The</strong>re were two presiding <strong>of</strong>ficers, a male and<br />
female, who were styled the Hierophant and<br />
the High Priestess . <strong>The</strong> former initiated men,<br />
and the latter, women. In the initiations,<br />
the Hierophant was assisted by a conductor<br />
or deacon called Sentiment, and the High<br />
Priestess by a conductress or deaconess called<br />
Discretion . <strong>The</strong> members received the title<br />
<strong>of</strong> Knights and Nymphs. <strong>The</strong> Knights wore<br />
a crown <strong>of</strong> myrtle, the Nymphs, a crown <strong>of</strong><br />
roses . <strong>The</strong> Hierophant and High Priestess<br />
wore in addition, a rose-colored scarf, on<br />
which were embroidered two doves within a<br />
wreath <strong>of</strong> myrtle. During the time <strong>of</strong> initiation,<br />
the hall was lit with a single dull taper<br />
but afterward it was brilliantly illuminated<br />
by numerous wax candles .<br />
When a candidate was to be initiated, he<br />
or she was taken in charge, according to the<br />
sex, by the conductor or conductress, divested<br />
<strong>of</strong> all weapons, jewels, or money, hoodwinked,<br />
loaded with chains, and in this condition conducted<br />
to the door <strong>of</strong> the Temple <strong>of</strong> Love,<br />
where admission was demanded by two<br />
knocks . Brother Sentiment then introduced<br />
the candidate by order <strong>of</strong> the Hierophant or<br />
High Priestess, and he or she was asked his<br />
or her name, country, condition <strong>of</strong> life, and,<br />
lastly, what he or she was seeking. To this<br />
the answer was, "Happiness ."<br />
<strong>The</strong> next question proposed was, " What is<br />
your age ? " <strong>The</strong> candidate, if a male, replied,<br />
"<strong>The</strong> age to love" ; if a female, " <strong>The</strong> age to<br />
please and to love ."<br />
<strong>The</strong> candidates were then interrogated concerning<br />
their private opinions and conduct in<br />
relation to matters <strong>of</strong> gallantry . <strong>The</strong> chains<br />
were then taken from them, and they were<br />
invested with garlands <strong>of</strong> flowers which were<br />
called "the chains <strong>of</strong> love ." In this condition<br />
they were made to traverse the apartment<br />
from one extremity to another, and then back<br />
in a contrary direction, over a path inscribed<br />
with love-knots. <strong>The</strong> following obligation<br />
was then administered :<br />
"I promise and swear by the <strong>Grand</strong> Master<br />
<strong>of</strong> the Universe never to reveal the secrets <strong>of</strong><br />
the Order <strong>of</strong> the Rose ; and should I fail in this<br />
my vow, may the mysteries I shall receive add<br />
nothing to my pleasures, and instead <strong>of</strong> the<br />
roses <strong>of</strong> happiness may I find nothing but the<br />
thorns <strong>of</strong> repentance ."<br />
<strong>The</strong> candidates were then conducted to the<br />
mysterious groves in the neighborhood <strong>of</strong> the<br />
Temple <strong>of</strong> Love, where the Knights received a<br />
crown <strong>of</strong> myrtle, and the Nymphs a simple<br />
rose. During this time a s<strong>of</strong>t, melodious<br />
march was played by the orchestra . After<br />
this, the candidates were conducted to the<br />
altar <strong>of</strong> mystery, placed at the foot <strong>of</strong> the<br />
Hierophant's throne, and there incense was<br />
<strong>of</strong>fered up to Venus and her son . If it was a<br />
Knight who had been initiated, he now exchanged<br />
his crown <strong>of</strong> myrtle for the rose <strong>of</strong> the<br />
last initiated Nymph ; and if a Nymph, she<br />
exchanged her rose for the myrtle crown <strong>of</strong><br />
Brother Sentiment . <strong>The</strong> Hierophant now<br />
read a copy <strong>of</strong> verses in honor <strong>of</strong> the god <strong>of</strong><br />
Mystery, and the bandage was at length<br />
taken from the eyes <strong>of</strong> the candidate . Delicious<br />
music and brilliant lights now added
KNIGHT<br />
KNIGHT 403<br />
to the charms <strong>of</strong> this enchanting scene, in the<br />
midst <strong>of</strong> which the Hierophant communicated<br />
to the candidate the modes <strong>of</strong> recognition<br />
peculiar to the Order . (Clavel, Hist. Pitt.,<br />
115-7 .)<br />
<strong>The</strong> Order had but a brief existence . In<br />
1784, F . B. von Grossing invented, in Germany,<br />
an Order bearing a similar name, but<br />
its duration was as ephemeral as that <strong>of</strong> the<br />
French one.<br />
Knight <strong>of</strong> the Rosy and Triple Cross .<br />
(Chevalier de la Rose et Triple Croix .) A degree<br />
in the Archives <strong>of</strong> the Lodge <strong>of</strong> Saint<br />
Louis des Anais Reunis at Calais .<br />
Knight <strong>of</strong> the Rosy Cross . See Royal<br />
Order <strong>of</strong> Scotland .<br />
Knight <strong>of</strong> the Round Table. (Chevalier<br />
de la Table ronde .) A degree in the Archives<br />
<strong>of</strong> the Lodge <strong>of</strong> Saint Louis des Amis Reunis<br />
at Calais.<br />
Knight <strong>of</strong> the Round Table <strong>of</strong> King<br />
Arthur. (Chevalier de la Table ronde du Roi<br />
Arthur.) 1 . Thory (ActaLat . i, 341) says that<br />
this is a degree <strong>of</strong> the Primitive Rite ; but<br />
neither Dr. <strong>Mackey</strong> nor the Rev. A . F. A .<br />
Woodford (Kenning's <strong>Masonic</strong> Cyclopcedia)<br />
has been able to trace the degree . Dr.<br />
<strong>Mackey</strong> says that he has seen the manuscript<br />
<strong>of</strong> a degree <strong>of</strong> this name written many years<br />
ago, which was in the possession <strong>of</strong> Bro.<br />
C . W . Moore, <strong>of</strong> Boston. It was an honorary<br />
degree, and referred to the poetic legend <strong>of</strong><br />
King Arthur and his knights .<br />
Knight <strong>of</strong> the Royal Ax . (Chevalier de<br />
la royale Hache .) <strong>The</strong> Twenty-second Degree<br />
<strong>of</strong> the Ancient and Accepted Scottish Rite,<br />
called also Prince <strong>of</strong> Libanus, or Lebanon . It<br />
was instituted to record the memorable services<br />
rendered to Masonry by the "mighty<br />
cedars <strong>of</strong> Lebanon ." <strong>The</strong> legend <strong>of</strong> the degree<br />
informs us that the Sidonians were employed<br />
in cutting cedars on Mount Libanus or Lebanon<br />
for the construction <strong>of</strong> Noah's ark .<br />
<strong>The</strong>ir descendants subsequently cut cedars<br />
from the same place for the ark <strong>of</strong> the covenant<br />
; and the descendants <strong>of</strong> these were again<br />
employed in the same <strong>of</strong>fices, and in the<br />
same place, in obtaining materials for building<br />
Solomon's Temple . Lastly, Zerubbabel emloyed<br />
them in cutting the cedars <strong>of</strong> Lebanon<br />
por the use <strong>of</strong> the second Temple . This celebrated<br />
nation formed colleges on Mount Lebanon,<br />
and in their labors always adored the<br />
Great Architect <strong>of</strong> the Universe . No doubt<br />
this last sentence refers to the Druses, that<br />
secret sect <strong>of</strong> <strong>The</strong>ists who still reside upon<br />
Mount Lebanon and in the adjacent parts <strong>of</strong><br />
Syria and Palestine, and whose mysterious<br />
ceremonies have attracted so much <strong>of</strong> the<br />
curiosity <strong>of</strong> Eastern travelers .<br />
<strong>The</strong> apron <strong>of</strong> the Knights <strong>of</strong> the Royal Ax<br />
is white, lined and bordered with purple. On<br />
it is painted a round table, on which are laid<br />
several architectural plans . On the flap is a<br />
three-headed serpent . <strong>The</strong> jewel is a golden<br />
ax, having on the handle and blade the initials<br />
<strong>of</strong> several personages illustrious in the<br />
history <strong>of</strong> Masonry. <strong>The</strong> places <strong>of</strong> meeting<br />
in this degree are called "Colleges ." This de-<br />
gree is especially interesting to the <strong>Masonic</strong><br />
scholar in consequence <strong>of</strong> its evident reference<br />
to the mystical association <strong>of</strong> the Druses,<br />
whose connection with the Templars at the<br />
time <strong>of</strong> the Crusades forms a yet to be investigated<br />
episode in the history <strong>of</strong> <strong>Freemasonry</strong>.<br />
Knight <strong>of</strong> the Sacred Mountain . (Chevalier<br />
de la Montagne Sacree .) A degree in the<br />
Archives <strong>of</strong> the Lodge <strong>of</strong> Saint'Louis des Amis<br />
Reunis at Calais .<br />
Knight <strong>of</strong> the Sanctuary . (Chevalier<br />
du Sanctuaire.) <strong>The</strong> Eleventh Degree <strong>of</strong> the<br />
Rite <strong>of</strong> the East according to the collection <strong>of</strong><br />
Fustier.<br />
Knight <strong>of</strong> the Sepulcher . <strong>The</strong> Sixth<br />
Degree <strong>of</strong> the system <strong>of</strong> the <strong>Grand</strong> Lodge<br />
Royal York at Berlin .<br />
Knight <strong>of</strong> the South . (Chevalier du Sud.)<br />
<strong>The</strong> Eighth Degree <strong>of</strong> the Swedish Rite, better<br />
known as the Favorite <strong>of</strong> St . John .<br />
Knight <strong>of</strong> the Star . (Chevalier de l'Etoile.)<br />
A degree in the collection <strong>of</strong> Pyron .<br />
Knight <strong>of</strong> the Sun . (Chevalier du Soleil.)<br />
<strong>The</strong> Twenty-eighth Degree <strong>of</strong> the Ancient and<br />
Accepted Scottish Rite, called also Prince <strong>of</strong><br />
the Sun, Prince Adept, and Key <strong>of</strong> Masonry,<br />
or Chaos Disentangled . It is a Kabbalistic<br />
and Hermetic degree, and its instructions<br />
and symbols are full <strong>of</strong> the Kabbala and Alchemy.<br />
Thus, one <strong>of</strong> its favorite words is Stibium,<br />
which, with the Hermetic Philosophers,<br />
meant the primal matter <strong>of</strong> all things . <strong>The</strong><br />
principal <strong>of</strong>ficers are Father Adam and<br />
Brother Truth, allegorizing in the old rituals<br />
the search <strong>of</strong> Man after Truth . <strong>The</strong> other<br />
<strong>of</strong>ficers are named after the seven chief angels,<br />
and the brethren are called Sylphs, or, in the<br />
American ritual, Aralim or Heroes . <strong>The</strong> jewel<br />
is a golden sun, having on its reverse a hemisphere<br />
with the six northern signs <strong>of</strong> the zodiac .<br />
<strong>The</strong>re is but one light in the Lodge, which<br />
shines through a globe <strong>of</strong> glass .<br />
This degree is not confined to the Scottish<br />
Rite, but is found sometimes with a different<br />
name, but with the same Hermetic design,<br />
more or less developed in other Rites . Ragon,<br />
with whom Delaunay and Chemin-Dupontes<br />
concur, says that it is not, like many <strong>of</strong> the<br />
high degrees, a mere modern invention, but<br />
that it is <strong>of</strong> the highest antiquity ; and was, in<br />
fact, the last degree <strong>of</strong> the ancient initiations<br />
teaching, under an Hermetic appearance, the<br />
doctrines <strong>of</strong> natural religion, which formed an<br />
essential part <strong>of</strong> the Mysteries . But Ragon<br />
must here evidently refer to the general, philosophic<br />
design rather than to the particular<br />
organization <strong>of</strong> the degree . Thory (Acts Lat.,<br />
i ., 339), with more plausibility, ascribes its invention<br />
as a <strong>Masonic</strong> degree to Pernetty, the<br />
founder <strong>of</strong> the Hermetic Rite . Of all the high<br />
degrees, it is, perhaps, the most important and<br />
the most interesting to the scholar who desires<br />
to investigate the true secret <strong>of</strong> the Order.<br />
Its old catechisms, now unfortunately too<br />
much neglected, are full <strong>of</strong> suggestive thoughts,<br />
and in its modern ritual, for which we are indebted<br />
to the inventive genius <strong>of</strong> Bro . Albert<br />
Pike, it is by far the most learned and<br />
philosophical <strong>of</strong> the Scottish degrees .
404 KNIGHT<br />
KNIGHTS<br />
Knight <strong>of</strong> the Sword. (Chevalier de cident.) 1. <strong>The</strong> Sixty-fourth Degree <strong>of</strong> the<br />
l'Epee.) One <strong>of</strong> the titles <strong>of</strong> the Scottish Rite collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
degree <strong>of</strong> Knight <strong>of</strong> the East . So called in allusion<br />
to the legend that the Masons at the Rite <strong>of</strong> Mizraim .<br />
France. 2 . <strong>The</strong> Forty-seventh Degree <strong>of</strong> the<br />
second Temple worked with the trowel in one Knight <strong>of</strong> the White and Black Eagle .<br />
hand and the sword in the other . Du Cange, (Chevalier de l'Aigle blanc et noir.) One <strong>of</strong> the<br />
on the authority <strong>of</strong> Arnoldus Lubeckius, describes<br />
an Order, in the Middle Ages, <strong>of</strong> and Accepted Scottish Rite, or Knight Ka-<br />
titles <strong>of</strong> the Thirtieth Degree <strong>of</strong> the Ancient<br />
Knights <strong>of</strong> the Sword (Milites Gladii), who, dosh . In the Rite <strong>of</strong> Perfection <strong>of</strong> the Emperors<br />
having vowed to wield the sword for God's<br />
service, wore a sword embroidered on their<br />
mantles as a sign <strong>of</strong> their pr<strong>of</strong>ession, whence<br />
<strong>of</strong> the East and West, it constituted<br />
the Twenty-fourth Degree, under the title <strong>of</strong><br />
Knig ht Commander <strong>of</strong> the White and Black<br />
they took their name . But it was not connected<br />
Eagle. <strong>The</strong> white eagle was the emblem <strong>of</strong><br />
with the <strong>Masonic</strong> degree .<br />
the eastern empire, and the black <strong>of</strong> the<br />
west-<br />
Knight <strong>of</strong> the Tabernacle. In the Minute<br />
Book <strong>of</strong> the "<strong>Grand</strong> Lodge <strong>of</strong> all England,"<br />
extracts from which are given by Bro .<br />
Hughan in his Unpublished Records (p . 146),<br />
we find the expression Knight <strong>of</strong> the Tabernacle,<br />
used in the year 1780, as synonymous<br />
with Knight Templar .<br />
Knight <strong>of</strong> the Tabernacle <strong>of</strong> the Divine<br />
Truths. (Chevalier du Tabernacle des Verites<br />
divines .) A degree cited in the nomenclature<br />
<strong>of</strong> Fustier .<br />
Knight <strong>of</strong> the Temple. (Chevalier du<br />
Temple .) This degree is common to all the<br />
systems <strong>of</strong> Masonry founded on the Templar<br />
doctrine .<br />
1 . It is a synonym <strong>of</strong> Knights Templar .<br />
2. <strong>The</strong> Eighth Degree <strong>of</strong> the Rite <strong>of</strong> the<br />
Philalethes .<br />
3 . <strong>The</strong> Sixty-ninth Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France .<br />
4. <strong>The</strong> Sixth Degree <strong>of</strong> the Clerks <strong>of</strong> Strict<br />
Observance .<br />
5. <strong>The</strong> Ninth Degree <strong>of</strong> the Rite <strong>of</strong> the East<br />
according to the nomenclature <strong>of</strong> Fustier .<br />
6. <strong>The</strong> Thirty-sixth Degree <strong>of</strong> the Rite <strong>of</strong><br />
Mizraim .<br />
Knight <strong>of</strong> the Three Kings . An American<br />
side degree <strong>of</strong> but little importance . Its<br />
history connects it with the dedication <strong>of</strong> the<br />
first Temple, the conferrer <strong>of</strong> the degree representing<br />
King Solomon . Its moral tendency<br />
appears to be the inculcation <strong>of</strong> reconciliation<br />
<strong>of</strong> grievances among Masons by friendly conference<br />
. It may be conferred by any Master<br />
Mason on another .<br />
Knight <strong>of</strong> the Throne . (Chevalier du<br />
Tr6ne .) <strong>The</strong> Second Degree <strong>of</strong> the Rite <strong>of</strong> the<br />
East according to the nomenclature <strong>of</strong> Fustier<br />
.<br />
Knight <strong>of</strong> the Triple Cross . (Chevalier<br />
de la Triple Croix .) <strong>The</strong> Sixty-sixth Degree <strong>of</strong><br />
the collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France .<br />
Knight <strong>of</strong> the Triple Period . (Chevalier<br />
de la Triple Periode .) A degree in the Archives<br />
<strong>of</strong> the Lodge <strong>of</strong> Saint Louis des Amis Reunis<br />
at Calais .<br />
Knight <strong>of</strong> the Triple Sword . (Chevalier<br />
de la Triple Epee .) A degree in the collection<br />
<strong>of</strong> Pyron .<br />
Knight <strong>of</strong> the Two Crowned Eagles.<br />
(Chevalier des teux Aigles Couronnees.) <strong>The</strong><br />
Twenty-second Degree <strong>of</strong> the collection <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France .<br />
Knight <strong>of</strong> the West . (Chevalier d'Oc<br />
ern . Hence we have the Knights <strong>of</strong> the<br />
White Eagle in Russia, and the Knights <strong>of</strong> the<br />
Black Eagle in Prussia, as orders <strong>of</strong> chivalry .<br />
<strong>The</strong> two combined were, therefore, appropriately<br />
(so far as the title is concerned) adopted<br />
by the Council which assumed <strong>Masonic</strong> jurisdiction<br />
over both empires .<br />
Knight <strong>of</strong> the White Eagle . <strong>The</strong> Sixtyfourth<br />
Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim . As a<br />
political order, that <strong>of</strong> the Knights <strong>of</strong> the<br />
White Eagle was instituted by Wladistas,<br />
King <strong>of</strong> Poland, in 1325 . It is still conferred<br />
by the Czar <strong>of</strong> Russia .<br />
Knight <strong>of</strong> Unction . (Chevalier d'Onetion<br />
.) <strong>The</strong> Fifty-first Degree <strong>of</strong> the collection<br />
<strong>of</strong> the Metropolitan Chapter <strong>of</strong> France .<br />
Knight, Perfect . (Chevalier Parfait .) A<br />
degree <strong>of</strong> the Ancient Chapter <strong>of</strong> Clermont<br />
found in the Archives <strong>of</strong> the Mother Lodge <strong>of</strong><br />
the Philosophic Rite .<br />
Knight, Pr<strong>of</strong>essed. See Eques Pr<strong>of</strong>essus.<br />
Knight, Prussian . See Noachite . Also<br />
the Thirty-fifth Degree <strong>of</strong> the Rite <strong>of</strong> Mizraim .<br />
Knight Rower . (Chevalier Rameur .) <strong>The</strong><br />
Order <strong>of</strong> the Knights and Ladies Rowers<br />
(Ordre des Chevaliers Rameurs et Chevalieres<br />
Rameures) was an androgynous and adoptive<br />
Rite, founded at the city <strong>of</strong> Rouen, in France,<br />
in 1738, and was therefre one <strong>of</strong> the earliest<br />
instances <strong>of</strong> the adoptive system . It met<br />
with very little success .<br />
Knight, Royal Victorious . (Chevalier<br />
royal Victorieux.) A degree formerly conferred<br />
in the Chapter attached to the <strong>Grand</strong><br />
Orient <strong>of</strong> Bologne .<br />
Knight, Sacrificing . (Chevalier Sacrifiant<br />
.) A degree found in the Archives <strong>of</strong> the<br />
Lodge <strong>of</strong> Saint Louis des Amis R6unis at<br />
Calais.<br />
Knight, Victorious . (Chevalier Victorieux<br />
.) A degree contained in the collection<br />
<strong>of</strong> Hecart .<br />
Knights <strong>of</strong> the East, Council <strong>of</strong>. (Conseil<br />
des Chevaliers d'Orient .) A Chapter <strong>of</strong> High<br />
Degrees, under this name, was established at<br />
Paris, on July 22, 1762, by one Pirlet, a tailor,<br />
as the rival <strong>of</strong> the Council <strong>of</strong> Emperors <strong>of</strong> the<br />
East and West . Baron de Tschoudy became<br />
one <strong>of</strong> its members .<br />
Knights Templar . <strong>The</strong> piety or the superstition<br />
<strong>of</strong> the age had induced multitudes <strong>of</strong><br />
pilgrims in the eleventh and twelfth centuries<br />
to visit Jerusalem for the purpose <strong>of</strong> <strong>of</strong>fering<br />
their devotions at the sepulcher <strong>of</strong> the Lord<br />
and the other holy place in that city . Many
KNIGHTS<br />
KNIGHTS 405<br />
<strong>of</strong> these religious wanderers were weak or<br />
aged, almost all <strong>of</strong> them unarmed, and thousands<br />
<strong>of</strong> them were subjected to insult to pillage<br />
and <strong>of</strong>ten to death, inflicted by the<br />
hordes <strong>of</strong> Arabs who, even after the capture<br />
<strong>of</strong> Jerusalem by the Christians, continued to<br />
infest the seacoast <strong>of</strong> Palestine and the roads<br />
to the capital.<br />
To protect the pious pilgrims thus exposed<br />
to plunder and bodily outrage, nine French<br />
knights, the followers <strong>of</strong> Baldwyn, united, in<br />
the year 1118, in a military confraternity or<br />
brotherhood in arms, and entered into a solemn<br />
compact to aid each other in clearing the<br />
roads, and in defending the pilgrims in their<br />
passage to the holy city .<br />
Two <strong>of</strong> these knights were Hugh de Payens<br />
and Godfrey de St . Aldemar . Raynouard<br />
(Les Templiers) says that the names <strong>of</strong> the<br />
other seven have not been preserved in history,<br />
but Wilke (Geschichte des T. H. Ordens)<br />
gives them as Roral, Gundemar, Godfrey<br />
Bisol, Payens de Montidier, Archibald de St .<br />
Aman, Andre de Montbar, and the Count <strong>of</strong><br />
Provence .<br />
Uniting the monastic with the military character,<br />
they took, in the presence <strong>of</strong> the Patriarch<br />
<strong>of</strong> Jerusalem the usual vows <strong>of</strong> poverty,<br />
chastity, and obedience, and with great humility<br />
assumed the title <strong>of</strong> "Poor Fellow Soldiers<br />
<strong>of</strong> Christ ." Baldwyn, the King <strong>of</strong> Jerusalem,<br />
assigned for their residence a part <strong>of</strong> his palace<br />
which stood near the former site <strong>of</strong> the<br />
Temple ; and the Abbot and Canons <strong>of</strong> the<br />
Temple gave them, as a place in which to store<br />
their arms and magazines, the street between<br />
the palace and the Temple, whence they derived<br />
the name <strong>of</strong> Templars ; a title which<br />
they ever afterward retained .<br />
Raynouard says that Baldwyn sent Hugh<br />
de Payens to Europe to solicit a new crusade,<br />
and that while there he presented his companions<br />
to Pope Honorius II ., from whom he<br />
craved permission to form wreligious military<br />
order in imitation <strong>of</strong> that <strong>of</strong> the Hospitalers .<br />
<strong>The</strong> pontiff referred them to the ecclesiastical<br />
council which was then in session at Troyes, in<br />
Champagne. Thither De Payens repaired<br />
and re presented to the fathers the vocation <strong>of</strong><br />
himself and his companions as defenders <strong>of</strong> the<br />
pilgrim ; the enterprise was approved, and St .<br />
Bernard was directed to prescribe a rule for<br />
the infant Order .<br />
This rule, in which the knights <strong>of</strong> the Order<br />
are called Pauper" commilitis Christi et Temple<br />
Salomonis, or "<strong>The</strong> Poor Fellow Soldiers<br />
<strong>of</strong> Christ and <strong>of</strong> the Temple <strong>of</strong> Solomon," is<br />
still extant. It consists <strong>of</strong> seventy-two chapters,<br />
the details <strong>of</strong> which are remarkable for<br />
their ascetic character . It enjoined severe<br />
devotional exercises, self-mortification, fasting,<br />
and prayer. It prescribed for the pr<strong>of</strong>essed<br />
knights white garments as a symbol <strong>of</strong><br />
a pure life ; esquires and retainers were to be<br />
clothed in black . To the white dress, Pope<br />
Eugenius II . subsequently added a red cross,<br />
to be worn on the left breast as a symbol <strong>of</strong><br />
martyrdom.<br />
Hugh de Payens, thus provided with a rule<br />
that gave permanence to his Order, and encouraged<br />
by the approval <strong>of</strong> the Church, returned<br />
to Jerusalem, carrying with him many<br />
recruits from among the noblest families <strong>of</strong><br />
Europe .<br />
<strong>The</strong> Templars soon became preeminently<br />
distinguished as warriors <strong>of</strong> the cross. St .<br />
Bernard, who visited them in their Temple<br />
retreat, speaks in the warmest terms <strong>of</strong> their<br />
self-deniatheir frugality, their modesty,<br />
their piety, and their bravery . " <strong>The</strong>ir<br />
arms," he says, "are their only finery, and<br />
they use them with courage, without dreading<br />
either the number or the strength <strong>of</strong> the barbarians<br />
. All their confidence is in the Lord<br />
<strong>of</strong> Hosts, and in fighting for his cause they<br />
seek a sure victory or a Christian and honorable<br />
death ."<br />
<strong>The</strong>ir banner was the Beauseant, <strong>of</strong> divided<br />
white and black, indicative <strong>of</strong> peace to their<br />
friends, but destruction to their foes . At their<br />
reception each Templar swore never to turn<br />
his back on three enemies, but should he be<br />
alone, to fight them if they were infidels . It<br />
was their wont to say that a Templar ought<br />
either to vanquish or die, since he had nothing<br />
to give for his ransom but his girdle and his<br />
knife .<br />
<strong>The</strong> Order <strong>of</strong> the Temple, at first exceedingly<br />
simple in its organization became in a<br />
short time very complicated. 1?n the twelfth<br />
century it was divided into three classes,<br />
which were Kn ights, Chaplains, and Serving<br />
Brethren.<br />
1 . <strong>The</strong> Knights . It was required that whoever<br />
presented himself for admission into' the<br />
Order must prove that he was sprung from a<br />
knightly family, and was born in lawful wedlock<br />
; that he was free from all previous obligations<br />
; that he was neither married nor betrothed<br />
; that he had not made any vows <strong>of</strong><br />
reception in another Order ; that he was not<br />
involved in debt ; and finally, that he was <strong>of</strong> a<br />
sound and healthy constitution <strong>of</strong> body .<br />
2 . <strong>The</strong> Chaplains . <strong>The</strong> Order <strong>of</strong> the Temple,<br />
unlike that <strong>of</strong> the Hospitalers, consisted<br />
at first only <strong>of</strong> laymen . But the bull <strong>of</strong> Pope<br />
Alexander III ., issued in 1162, gave the Templars<br />
permission to receive into their houses<br />
spiritual persons who were not bound by previous<br />
vows, the technical name <strong>of</strong> whom was<br />
chaplains . <strong>The</strong>y were required to serve a<br />
novitiate <strong>of</strong> a year . <strong>The</strong> reception was, except<br />
in a few points not applicable to the clergy,<br />
the same as that <strong>of</strong> the knights, and they<br />
were required to take only the three vows <strong>of</strong><br />
poverty, chastity, and obedience. <strong>The</strong>ir duties<br />
were to perform all religious <strong>of</strong>fices, and to<br />
<strong>of</strong>ficiate at all the ceremonies <strong>of</strong> the Order,<br />
such as the admission <strong>of</strong> members at installations,<br />
etc. <strong>The</strong>ir privileges were, however, unimportant,<br />
and consisted principally in sitting<br />
next to the Master, and being first served at<br />
table .<br />
3 . <strong>The</strong> Serving Brethren . <strong>The</strong> only qualifi<br />
cation required <strong>of</strong> the serving brethren, was,<br />
that they should be free born and not slaves ;<br />
yet it is not to be supposed that all the persons<br />
<strong>of</strong> this class were <strong>of</strong> mean condition. Many
406, KNIGHTS<br />
KNIGHTS<br />
men, not <strong>of</strong> noble birth, but <strong>of</strong> wealth and<br />
high position were found among the serving<br />
brethren. <strong>The</strong>y fought in the field under the<br />
knights, and performed at home the menial<br />
<strong>of</strong>fices <strong>of</strong> the household . At first there was<br />
but one class <strong>of</strong> them, but afterward they<br />
were divided into two-the Brethren-at-Arms<br />
and the Handicraft Brethren . <strong>The</strong> former were<br />
the soldiers <strong>of</strong> the Order . <strong>The</strong> latter, who were<br />
the most esteemed, remained in the Preceptories,<br />
and exercised their various trades, such<br />
as those <strong>of</strong> farriers, armorers, etc. <strong>The</strong> reception<br />
<strong>of</strong> the serving brethren did not differ,<br />
except in some necessary particulars, from<br />
that <strong>of</strong> the knights . <strong>The</strong>y were, however, by<br />
the accident <strong>of</strong> their birth, precluded from promotion<br />
out <strong>of</strong> their class .<br />
Besides these three classes there was a<br />
fourth-not, however, living in the bosom <strong>of</strong><br />
the Order-who were called Afliati or the<br />
Affiliated . <strong>The</strong>se were persons <strong>of</strong> various<br />
ranks and <strong>of</strong> both sexes, who were recognized<br />
by the Order, though not openly connected<br />
with it, as entitled to its protection and admitted<br />
to a participation in some <strong>of</strong> its privileges,<br />
sueh as protection from the interdicts<br />
<strong>of</strong> the Church, which did not apply to the<br />
members <strong>of</strong> the Order.<br />
<strong>The</strong>re was also a class called Donates or<br />
Donats. <strong>The</strong>se were either youths whom<br />
their parents destined for the service <strong>of</strong> the<br />
Order when they had attained the proper age<br />
or adults who had bound themselves to aid<br />
and assist the Order so long as they lived,<br />
solely from their admiration <strong>of</strong> it, and a desire<br />
to share its honors .<br />
Over these presided the <strong>Grand</strong> Master, more<br />
usually styled, in the early days <strong>of</strong> the Order,<br />
simply the Master <strong>of</strong> the Temple. In the<br />
treaty <strong>of</strong> peace executed in 1178, between the<br />
Templars and the Hospitalers, Odo de St .<br />
Armand calls himself "Humble Master <strong>of</strong> the<br />
Order <strong>of</strong> the Temple ." But in after times this<br />
spirit <strong>of</strong> humility was lost sight <strong>of</strong>, and the<br />
title <strong>of</strong> <strong>Grand</strong> Master was generally accorded<br />
to him . His allowances were suitable to the<br />
distinguished rank he held, for in the best days<br />
<strong>of</strong> the Order the <strong>Grand</strong> Master was considered<br />
as the equal <strong>of</strong> a sovereign .<br />
<strong>The</strong> <strong>Grand</strong> Master resided originally at<br />
Jerusalem ; afterward, when that city was<br />
lost, at Acre, and finally at Cyprus. His duty<br />
always required him to be in the Holy Land ;<br />
he consequently never resided in Europe . He<br />
was elected for life from among the knights in<br />
the following manner : On the death <strong>of</strong> the<br />
<strong>Grand</strong> Master, a <strong>Grand</strong> Prior was chosen to<br />
administer the affairs <strong>of</strong> the Order until a successor<br />
could be elected . When the day which<br />
had been appointed for the election arrived<br />
the Chapter usually assembled at the chief<br />
seat <strong>of</strong> the Order ; three or more <strong>of</strong> the most<br />
esteemed knights were then proposed ; the<br />
<strong>Grand</strong> Prior collected the votes, and he who<br />
had received the greatest number was nominated<br />
to be the electing Prior . An Assistant<br />
was then associated with him, in the person<br />
<strong>of</strong> another knight . <strong>The</strong>se two remained all<br />
night in the chapel, engaged in prayer . In the<br />
morning, they chose two others, and these<br />
four, two more, and so on until the number <strong>of</strong><br />
twelve (that <strong>of</strong> the apostles) had been selected<br />
. <strong>The</strong> twelve then selected a Chaplain .<br />
<strong>The</strong> thirteen then proceeded to vote for a<br />
<strong>Grand</strong> Master, who was elected by a majority<br />
<strong>of</strong> the votes. When the election was completed,<br />
it was announced to the assembled brethren ;<br />
and when all had promised obedience, the<br />
Prior, if the person was present, said to him<br />
" In the name <strong>of</strong> God the Father, the Son, and<br />
the Holy Ghost, we have chosen, and do<br />
choose thee, Brother N ., to be our Master."<br />
<strong>The</strong>n, turning to the brethren, he said, " Beloved<br />
Sirs and Brethren, give thanks unto<br />
God ; behold here our Master." <strong>The</strong> Chaplains<br />
then chanted the Te Deum ; and the<br />
brethren, taking their new Master in their<br />
arms, carried him into the chapel and placed<br />
him before the altar, where he continued<br />
kneeling, while the brethren prayed, and the<br />
Chaplains repeated the Kyrie Eleison, the<br />
Paten Noster, and other devotional exercises .<br />
Next in rank to the <strong>Grand</strong> Master was the<br />
Seneschal, who was his representative and<br />
lieutenant. <strong>The</strong>n came the Marshal, who was<br />
the General <strong>of</strong> the Order . Next was the<br />
Treasurer, an <strong>of</strong>fice that was always united<br />
with that <strong>of</strong> <strong>Grand</strong> Preceptor <strong>of</strong> Jerusalem.<br />
He was the Admiral <strong>of</strong> the Order. <strong>The</strong> Draper,<br />
the next <strong>of</strong>ficer in rank, had charge <strong>of</strong> the<br />
clothing <strong>of</strong> the Order. He was a kind <strong>of</strong> Commissary<br />
General. <strong>The</strong> Turcopolier was the<br />
Commander <strong>of</strong> the light-horse. <strong>The</strong>re was also<br />
a class <strong>of</strong> <strong>of</strong>ficers called Visitors, whose duties,<br />
as their name imports, was to visit the different<br />
Provinces, and correct abuses. <strong>The</strong>re were<br />
also some subordinate <strong>of</strong>fices appropriated to<br />
the Serving Brethren, such as Sub marshal,<br />
Standard Bearer, Farrier, etc.<br />
<strong>The</strong>se <strong>of</strong>ficers, with the <strong>Grand</strong> Preceptors <strong>of</strong><br />
the Provinces and the most distinguished<br />
knights who could attend constituted the<br />
General Chapter or great legislative assembly<br />
<strong>of</strong> the Order, where all laws and regulations<br />
were made and great <strong>of</strong>ficers elected .<br />
This assembly was not <strong>of</strong>ten convened, and<br />
in the intervals its powers were exercised by<br />
the Chapter <strong>of</strong> Jerusalem .<br />
<strong>The</strong> Order thus organized, as it increased<br />
in prosperity and augmented its possessions<br />
in the East and in Europe, was divided into<br />
Provinces, each <strong>of</strong> which was governed by a<br />
<strong>Grand</strong> Preceptor or <strong>Grand</strong> Prior ; for the titles<br />
were indiscriminately used . That, however,<br />
<strong>of</strong> Preceptor was peculiar to the Templars,<br />
while that <strong>of</strong> Prior was common both to them<br />
and to the Knights Hospitalers <strong>of</strong> St . John .<br />
<strong>The</strong>se Provinces were fifteen in number, and<br />
were as follows : Jerusalem, Tripolis, Antioch,<br />
Cyprus, Portugal, Castile and Leon, Aragon,<br />
France and Auvergne, Normandy, Aquitaine,<br />
Provence, England, including Scotland and<br />
Ireland ; Germany, Upper and Central Italy,<br />
and Ap ulia and Sicily . Hence it will be seen<br />
that there was no part <strong>of</strong> Europe, except the<br />
impoverished kingdoms <strong>of</strong> Denmark, Sweden,<br />
and Norway, where the Templars had not extended<br />
their possessions and their influence .
KNIGHTS<br />
KNIGHTS 407<br />
In all the Provinces there were numerous<br />
temple-houses called Preceptories, presided<br />
over by a Preceptor. In each <strong>of</strong> the larger<br />
Preceptories there was a Chapter, in which<br />
local regulations were made and members were<br />
received into the Order .<br />
<strong>The</strong> reception <strong>of</strong> a knight into the Order was<br />
a very solemn ceremonial . It was secret,<br />
none but members <strong>of</strong> the Order bein g permitted<br />
to be present . In this it differed from<br />
that <strong>of</strong> the Knights <strong>of</strong> Malta, whose form <strong>of</strong><br />
reception was open and public ; and it is to<br />
this difference, between a public reception<br />
and a secret initiation, that may, perhaps, be<br />
attributed a portion <strong>of</strong> the spirit <strong>of</strong> persecution<br />
exhibited by the Church to the Order in<br />
its latter days .<br />
Of this reception, the best and most authentic<br />
account is given by Munter in his<br />
Statutenbuch des Ordens der Tempelherren<br />
(pp. 29-42), and on that I shall principally rely .<br />
On the day <strong>of</strong> the reception, the Master<br />
and the knights being in the Chapter, the<br />
Master said :<br />
"Beloved Knights and Brethren, ye see that<br />
the majority are willing that this man shall be<br />
received as a brother . If there be among<br />
you any one who knows anything concerning<br />
him, wherefor he cannot rightfully become a<br />
brother, let him say so . For it is better that<br />
this should be made known beforehand than<br />
after he has been brought before us ." All<br />
being silent, the candidate is conducted into<br />
an adjoining chamber. Two or three <strong>of</strong> the<br />
oldest knights are sent to him to warn him <strong>of</strong><br />
the difficulties and hardships that he will have<br />
to encounter ; or, as the Benedictine rule says<br />
all the hard and rough ways that lead to<br />
-"omnia dura et aspera, per quse itur ad<br />
Deum ."<br />
<strong>The</strong>y commenced by saying : "Brother, do<br />
you seek the fellowship <strong>of</strong> the Order?" If he<br />
replied affirmatively, they warned him <strong>of</strong> the<br />
rigorous services which would be demanded<br />
<strong>of</strong> him . Should he reply that he was willing<br />
to endure all for the sake <strong>of</strong> God and to become<br />
the slave <strong>of</strong> the Order, they further asked<br />
him if he were married or betrothed ; if he had<br />
ever entered any other Order ; if he owed more<br />
than he could pay ; if he was <strong>of</strong> sound body ;<br />
and if he was <strong>of</strong> free condition? If his replies<br />
were satisfactory, his examiners returned<br />
to the Chapter room and made report ; whereupon<br />
the Master again inquired if any one<br />
present knew anything against the candidate .<br />
All being silent, he asked : "Are you willing<br />
that he should be received in God's-name?"<br />
and all the knights answered : "Let him be received<br />
in God s name ." His examiners then<br />
returned to him and asked him if he still persisted<br />
in his intention . If he replied that he<br />
did, they gave him the necessary instructions<br />
how he should act, and led him to the door <strong>of</strong><br />
the Chapter room. <strong>The</strong>re entering he cast<br />
himself on his knees before the Master, with<br />
folded hands, and said : "Sir, I am come before<br />
God, before you and the brethren, and<br />
pray and beseech you, for God and our dear<br />
Lady's sake, to admit me into your fellowship<br />
and to the good deeds <strong>of</strong> the Order, as one who<br />
will for all his life long be the servant and slave<br />
<strong>of</strong> the Order ."<br />
<strong>The</strong> Master replied : "Beloved Brother,<br />
you are desirous <strong>of</strong> a great matter, for you see<br />
nothing but the outward shell <strong>of</strong> our Order .<br />
It is only the outward shell when you see that<br />
we have fine horses and rich caparisons, that<br />
we eat and drink well, and are splendidly<br />
clothed . From this you conclude that you<br />
will be well <strong>of</strong>f with us. But you know not the<br />
rigorous maxims which are in our interior .<br />
For it is a hard matter for you, who are your<br />
own master, to become the servant <strong>of</strong> another .<br />
You will hardly be able to perform, in future,<br />
what you wish yourself. For when you wish<br />
to be on this side <strong>of</strong> the sea, you will be sent<br />
to the other side ; when you will wish to be in<br />
Acre, you will be sent to the district <strong>of</strong> Antioch,<br />
to Tripolis, or to Armenia ; or you will be<br />
sent to Apulia to Sicily, or to Lombardy, or<br />
to Burgundy, France, England, or any other<br />
country where we have houses and possessions .<br />
When you will wish to sleep, you will be<br />
ordered to watch ; when you will wish to<br />
watch, then you will be ordered to go to bed ;<br />
when you will wish to eat, then you will be<br />
ordered to do something else . And as both<br />
we and you might suffer great inconvenience<br />
from what you have, mayhap, concealed from<br />
us, look here on the holy Evangelists and the<br />
word <strong>of</strong> God, and answer the truth to the questions<br />
which we shall put to you ; for if you lie,<br />
you will be perjured and may be expelled the<br />
Order, from which Go od keep you!"<br />
<strong>The</strong> questions which had been before asked<br />
him by his examiners were then repeated more<br />
at large, with the additional one whether fie<br />
had made any contract with a Templar or<br />
an other person to secure his admission .<br />
answers being satisfactory, the Master<br />
proceeded : "Beloved Brother, take good heed<br />
that you have spoken truth to us, for should<br />
you in any one point have spoken falsely, you<br />
would be put out <strong>of</strong> the Order, from which<br />
God preserve you . Now, beloved Brother,<br />
heed well what we shall say to you . Do you<br />
promise God and Mary, our dear Lady, that<br />
your life long you will be obedient to the Master<br />
<strong>of</strong> the Temple and the Prior who is set over<br />
you? "<br />
"Yes, Sir, God willing."<br />
"Do you promise God and Mary, our dear<br />
Lady all your life long to live chaste in your<br />
bodyt? "<br />
"Yes, Sir, God willing ."<br />
"Do you p romise God and Mary, our dear<br />
Lady, your life long to observe the laudable<br />
manners and customs <strong>of</strong> our Order, those<br />
which now are and those which the Master<br />
and knights may hereafter ordain?"<br />
"Yes, Sir, God willing ."<br />
"Do you promise God and M ary, our dear<br />
Lady, that your life long you will, with the<br />
power and strength that God gives you, help<br />
to conquer the holy land <strong>of</strong> Jerusalem, and<br />
with your best power you will help to keep and<br />
guard that which the Christians possess?"<br />
"Yes, Sir, God willing."
408 KNIGHTS<br />
KNIGHTS<br />
"Do you promise God and Mary, our dear<br />
Lady, never to hold this Order for stronger or<br />
weaker, for worse or for better, but with the<br />
permission <strong>of</strong> the Master or the convent which<br />
has the authority? "<br />
"Yes, Sir, God willing ."<br />
"Finally, do you promise God and Mary,<br />
our dear Lady, that you will never be present<br />
when a Christian shall be unjustly and unlawfully<br />
despoiled <strong>of</strong> his heritage, and that you<br />
will never by counsel or act take part therein?"<br />
"Yes, Sir, God willing."<br />
<strong>The</strong>n the Master said : "Thus, in the name<br />
<strong>of</strong> God and Mary our dear Lady, and in the<br />
name <strong>of</strong> St . Peter <strong>of</strong> Rome, and our Father the<br />
Pope, and in the name <strong>of</strong> all the Brethren <strong>of</strong><br />
the Temple, we receive you to all the good<br />
works <strong>of</strong> the Order which have been done from<br />
the beginning, and shall be done to the end,<br />
you, your father, your mother, and all your<br />
lineage, who you are willing shall have a share<br />
therein . In like manner do you receive us<br />
into all the good works which you have done<br />
or shall do . We assure you bread and water,<br />
and the poor clothing <strong>of</strong> the Order, and toil<br />
and labor in abundance."<br />
<strong>The</strong> Chaplain then read the 133d Psalm and<br />
the prayer <strong>of</strong> the Holy Ghost, Deus qui cords<br />
fidelium, and the brethren repeated the Lord's<br />
prayer . <strong>The</strong> Prior and the Chaplain gave the<br />
recipient the fraternal kiss . He was then<br />
seated before the Master, who delivered to<br />
him a discourse on his duties and obligations<br />
as a member <strong>of</strong> the Order .<br />
<strong>The</strong>se duties may be thus summed up : He<br />
was never to assault a Christian, nor swear,<br />
nor receive any attendance from a woman<br />
without the permission <strong>of</strong> his superiors ; not<br />
to kiss a woman, even his mother or sister ; to<br />
hold no child to the baptismal font ; and<br />
to abuse no man, but to be courteous to all .<br />
He was to sleep in a linen shirt, drawers and<br />
hose, and girded with a small girdle ; to attend<br />
Divine service punctually, and to begin<br />
and end his meals with a prayer .<br />
Such is the formula <strong>of</strong> reception, which has<br />
been collected by Munter from the most authentic<br />
sources . It is evident, however, that<br />
it is not complete . <strong>The</strong> secret parts <strong>of</strong> the<br />
ritual are omitted, so that the formula is here<br />
something like what a Freemason would call<br />
the monitorial part <strong>of</strong> the instruction . Munter<br />
does not even give the form <strong>of</strong> the oath taken<br />
by the candidate ; although Raynouard says<br />
that it is preserved in the Archives <strong>of</strong> the<br />
Abbey <strong>of</strong> Alcobaza, in Aragon, and gives it in<br />
the following words, on the authority <strong>of</strong> Henriguez<br />
in his Regula, etc., Ordinis Cisterniensis:<br />
"I swear to consecrate my discourse, my<br />
arms, my faculties, and my life, to the defence<br />
<strong>of</strong> the sacred mysteries <strong>of</strong> the faith, and<br />
to that <strong>of</strong> the unity <strong>of</strong> God . I also~ promise to<br />
be submissive and obedient to the <strong>Grand</strong> Master<br />
<strong>of</strong> the Order . . . At all times that it may<br />
be necessary, I will cross the seas to go to battle;<br />
I will contribute succor against infidel<br />
kings and princes ; Twill not turn my back on<br />
three foes ; and even if I be alone, I will fight<br />
them if they are infidels ."<br />
<strong>The</strong> fact that the Templars had a secret<br />
initiation is now generally conceded, although<br />
a few writers have denied it . But the circumstantial<br />
evidence in its favor is too great<br />
to be overcome by anything except positive<br />
pro<strong>of</strong> to the contrary, which has never been<br />
adduced . It is known that at these receptions<br />
none but members <strong>of</strong> the Order were admitted<br />
; a prohibition which would have been<br />
unnecessary if the ceremonies had not been<br />
secret . In the meetings <strong>of</strong> the General Chapter<br />
<strong>of</strong> the Order, even the Pope's Legate was<br />
refused admission .<br />
It would not be fair to quote the one hundred<br />
and twenty accusations preferred against<br />
the Templars by Clement, because they were<br />
undoubtedly malicious falsehoods invented by<br />
an unprincipled Pontiff pandering to the<br />
cupidity <strong>of</strong> an avaricious monarch ; but yet<br />
some <strong>of</strong> them are <strong>of</strong> such a nature as to indicate<br />
what was the general belief <strong>of</strong> men at the<br />
time. Thus, Art . 32 says : "Quod receptiones<br />
istius clandestine faciebant" ; i. e., that<br />
they were wont to have their receptions in secret.<br />
<strong>The</strong> 100th is in these words : "Quod sic se<br />
includunt ad tenenda capitula ut omnes januas<br />
domus et eccleshe in quibus tenent capitula<br />
ferment adeo firmiter quod nullus sit nec<br />
esse possit accessus ad eos nec juxta : ut possit<br />
quicunque videre vel audire de factis veldictis<br />
eorum" ; i . e., that when they held their<br />
Chapters, they shut all the doors <strong>of</strong> the house or<br />
church in which they met so closely that no one<br />
could approach near enough to see or hear what<br />
they were doing and saying . And the next<br />
article is more particular, for it states that,<br />
to secure themselves against eavesdroppers,<br />
they were accustomed to place a watch, as<br />
we should now say a tiler, upon the ro<strong>of</strong> <strong>of</strong><br />
the house, "excubicum super tectum," who<br />
could give the necessary warning .<br />
Of course it is impossible to obtain an accurate<br />
knowledge <strong>of</strong> all the details <strong>of</strong> this<br />
secret reception <strong>of</strong> the ancient Templars,<br />
since it must have been generally oral ; but<br />
I have always been inclined to think, from<br />
allusions here and there scattered through<br />
the history <strong>of</strong> their customs, that many <strong>of</strong> its<br />
features have descended to us, and are to be<br />
found in the ritual <strong>of</strong> initiation practised by<br />
the <strong>Masonic</strong> Knights Templar .<br />
<strong>The</strong> dress <strong>of</strong> the Templars was prescribed<br />
for them by St . Bernard, in the rule which he<br />
composed for the government <strong>of</strong> the Order,<br />
and is thus described in Chapter XX .<br />
"To all the pr<strong>of</strong>essed<br />
knights, both in<br />
winter and summer,<br />
we give, if they can<br />
be procured, white garments,<br />
that those who<br />
have cast behind them<br />
a dark life, may know<br />
that they are to commend<br />
themselves to<br />
their Creator by a<br />
pure and white life ." <strong>The</strong> white mantle was<br />
therefore the peculiar vestment <strong>of</strong> the Templars,<br />
as the black was <strong>of</strong> the Hospitalers .
KNIGHTS<br />
KNIGHTS 409<br />
<strong>The</strong> general direction <strong>of</strong> St . Bernard as to<br />
clothing was afterward expanded, so that the<br />
dress <strong>of</strong> a Templar consisted <strong>of</strong> a long, white<br />
tunic, nearly resembling that <strong>of</strong> a priest's in<br />
shape, with a red cross on the front and back ;<br />
under this was his linen shirt clasped by a<br />
girdle . Over all was the white mantle with<br />
the red cross pattee . <strong>The</strong> head was covered by<br />
a cap or hood attached to the mantle . <strong>The</strong><br />
arms were a sword, lance, mace, and shield .<br />
Although at first the Order adopted as a seal<br />
the representation <strong>of</strong> two knights riding on<br />
one horse, as a mark <strong>of</strong> their poverty, subsequently<br />
each knight was provided with three<br />
horses, and an esquire selected usually from<br />
the class <strong>of</strong> Serving Brethren .<br />
To write the history <strong>of</strong> the Templar Order<br />
for the two centuries <strong>of</strong> its existence would,<br />
says Addison, be to write the Latin history <strong>of</strong><br />
Palestine, and would occupy a volume . Its<br />
details would be accounts <strong>of</strong> glorious struggles<br />
with the infidel in defense <strong>of</strong> the Holy Land,<br />
and <strong>of</strong> Christian pilgrimage, sometimes successful<br />
and <strong>of</strong>ten disastrous ; <strong>of</strong> arid sands<br />
well moistened with the blood <strong>of</strong> Christian<br />
and Saracen warriors ; <strong>of</strong> disreputable contests<br />
with its rival <strong>of</strong> St . John ; <strong>of</strong> final<br />
forced departure from the places which its<br />
prowess had conquered, but which it had<br />
not strength to hold, and <strong>of</strong> a few years <strong>of</strong><br />
luxurious, and it may be <strong>of</strong> licentious indolence,<br />
terminated by a cruel martyrdom and<br />
dissolution .<br />
<strong>The</strong> fall <strong>of</strong> Acre in 1292, under the vigorous<br />
assault <strong>of</strong> the Sultan Mansour, led at once<br />
to the evacuation <strong>of</strong> Palestine by the Christians<br />
. <strong>The</strong> Knights Hospitalers <strong>of</strong> St . John<br />
<strong>of</strong> Jerusalem, afterward called Knights <strong>of</strong><br />
Rhodes, and then <strong>of</strong> Malta, betook themselves<br />
to Rhodes, where the former, assuming a naval<br />
character, resumed the warfare in their galleys<br />
against the Mohammedans . <strong>The</strong> Templars,<br />
after a brief stay in the island <strong>of</strong><br />
Cyprus, retired to their different Preceptories<br />
in Europe.<br />
Porter (Hist . K . <strong>of</strong> Malta, i ., 174) has no<br />
panegyric for these recreant knights. After<br />
eulogizing the Hospitalers for the persevering<br />
energy with which, from their island home <strong>of</strong><br />
Rhodes, they continued the war with the infidels,<br />
he says :<br />
"<strong>The</strong> Templar, on the other hand, after a<br />
brief sojourn in Cyprus, instead <strong>of</strong> rendering<br />
the smallest assistance to his chivalrous and<br />
knightly brethren in their new undertaking,<br />
hurried with unseemly haste to his numerous<br />
wealthy European Preceptories, where the<br />
grossness <strong>of</strong> his licentiousness, the height <strong>of</strong> his<br />
luxury, and the arrogance <strong>of</strong> his pride, soon<br />
rendered him an object <strong>of</strong> the most invincible<br />
hatred among those who possessed ample<br />
power to accomplish his overthrow . During<br />
these last years <strong>of</strong> their existence little can be<br />
said in defense <strong>of</strong> the Order ; and although the<br />
barbarous cruelty with which their extinction<br />
was accomplished has raised a feeling <strong>of</strong> compassion<br />
in their behalf, which bids fair to efface<br />
the memory <strong>of</strong> their crimes, still it cannot be<br />
denied that they had <strong>of</strong> late years so far de-<br />
viated from the original purposes <strong>of</strong> their<br />
Institution as to render them highly unfit depositaries<br />
<strong>of</strong> that wealth which had been<br />
bequeathed to them for purposes so widely different<br />
from those to which they had appropriated<br />
it."<br />
<strong>The</strong> act <strong>of</strong> cruelty and <strong>of</strong> injustice by which<br />
the Templar Order was dissolved in the fourteenth<br />
century, has bequeathed an inglorious<br />
memory on the names <strong>of</strong> the infamous king<br />
and no less infamous pope, who accomplished<br />
it. In the beginning <strong>of</strong> the fourteenth century,<br />
the throne <strong>of</strong> France was filled by<br />
Philip the Fair, an ambitious, a vindictive<br />
and an avaricious prince . In his celebra<br />
controversy with Pope Boniface, the Templars<br />
had, as was usual with them, sided with the<br />
pontiff and opposed the king ; this act excited<br />
his hatred : the Order was enormously wealthy ;<br />
this aroused his avarice ; their power interfered<br />
with his designs <strong>of</strong> political aggrandizement<br />
; and this alarmed his ambition . He,<br />
therefore, secretly concerted with Pope Clement<br />
V . a plan for their destruction, and the<br />
appropriation <strong>of</strong> their revenues . Clement,<br />
by his direction, wrote in June, 1306, to<br />
De Molay, the <strong>Grand</strong> Master, who was then<br />
at Cyprus, inviting him to come and consult<br />
with him on some matters <strong>of</strong> great importance<br />
to the Order . De Molay obeyed the<br />
summons, and arrived in the beginning <strong>of</strong><br />
1307 at Paris, with sixty knights and a large<br />
amount <strong>of</strong> treasure. He was immediately<br />
imprisoned, and, on the thirteenth <strong>of</strong> October<br />
following, every knight in France was, in consequence<br />
<strong>of</strong> the secret orders <strong>of</strong> the king, arrested<br />
on the pretended charge <strong>of</strong> idolatry,<br />
and other enormous crimes, <strong>of</strong> which Squin de<br />
Flexian, a renegade and expelled Prior <strong>of</strong><br />
the Order, was said to have confessed that<br />
the knights were guilty in their secret<br />
Chapters .<br />
What these charges were has not been left<br />
to conjecture . Pope Clement sent a list <strong>of</strong> the<br />
articles <strong>of</strong> accusation, amounting to one hundred<br />
and twenty in number, to all the archbishops,<br />
bishops, and Papal commissaries<br />
upon which to examine the knights who should<br />
be brought before them . This list is still in<br />
existence, and in it we find such charges as<br />
these : 1 . That they required those who were<br />
received into the Order to abjure Christ, the<br />
Blessed Virgin, and all the saints . 7 . That<br />
they denied that Christ had suffered for man's<br />
redemptipn. 9. That they made their re<br />
cipient spit upon the cross or the crucifix .<br />
14. That they worshiped a cat in their assemblies<br />
. 16 . That they did not believe in the<br />
eucharistic sacrifice . 20 . That they said<br />
that the <strong>Grand</strong> Master had the power <strong>of</strong> absolution<br />
. 26. That they practised obscene<br />
ceremonies in their receptions . 32. That<br />
their receptions were secret ; a charge repeated<br />
in articles 97, 98, 99, 100, and 101, in<br />
different forms . 42 . That they had an idol,<br />
which was a head with one or with three faces,<br />
and sometimes a human skull . 52, 53 . That<br />
they exercised magic arts .<br />
On such preposterous charges as these the
410 KNIGHTS<br />
KNIGHTS<br />
knights were tried, and <strong>of</strong> course, as a foregone<br />
conclusion, condemned . On the 12th <strong>of</strong><br />
May, 1310, fifty-four <strong>of</strong> the knights were publicly<br />
burnt, and on the 18th <strong>of</strong> March, 1313,<br />
De Molay, the <strong>Grand</strong> Master, and the three<br />
principal dignitaries <strong>of</strong> the order, suffered<br />
the same fate . <strong>The</strong>y died faithfully asserting<br />
their innocence <strong>of</strong> all the crimes imputed<br />
to them. <strong>The</strong> Order was now, by the energy<br />
<strong>of</strong> the King <strong>of</strong> France, assisted by the spiritual<br />
authority <strong>of</strong> the pope suppressed throughout<br />
Europe . So much <strong>of</strong> its vast possessions as<br />
were not appropriated by the different sovereigns<br />
to their own use, or to that <strong>of</strong> their f avorites,<br />
was bestowed upon the Order <strong>of</strong> the<br />
Knights <strong>of</strong> Malta, whose acceptance <strong>of</strong> the<br />
donation did not tend to diminish the ill<br />
feeling which had always existed between the<br />
members <strong>of</strong> the two Orders .<br />
As to the story <strong>of</strong> the continuation <strong>of</strong> the<br />
Order, after the death <strong>of</strong> James de Molay, by<br />
Johannes Larmenius, under the authority <strong>of</strong><br />
a charter <strong>of</strong> transmission given to him by<br />
De Molay a few days before his death,<br />
that subject is more appropriately treated<br />
in the history <strong>of</strong> the Order <strong>of</strong> the Temple,<br />
which claims by virtue <strong>of</strong> this charter, to<br />
be the regular successor <strong>of</strong> the ancient<br />
Order .<br />
From the establishment <strong>of</strong> the Order by<br />
Hugh de Payens, until its dissolution during<br />
the Mastership <strong>of</strong> De Molay, twenty-two<br />
<strong>Grand</strong> Masters presided over the Order, <strong>of</strong><br />
whom the following is an accurate list, compiled<br />
on the authority <strong>of</strong> Addison . <strong>The</strong> roll<br />
<strong>of</strong> <strong>Grand</strong> Masters in the Rite <strong>of</strong> Strict Observance,<br />
and that in the Order <strong>of</strong> the Tem-<br />
[Adler, de Drusis], who was well acquainted<br />
with the history and customs <strong>of</strong> Syria, that<br />
the Knights Templar were actually members<br />
<strong>of</strong> the Syriac fraternities ."<br />
Even if this hypothesis were true, although<br />
it might probably suggest the origin <strong>of</strong> the<br />
secret reception <strong>of</strong> the Templars, it would not<br />
explain the connection <strong>of</strong> the modern Templars<br />
with the Freemasons, because there is no<br />
evidence that these Syriac fraternities were<br />
<strong>Masonic</strong> .<br />
<strong>The</strong>re are four sources from which the <strong>Masonic</strong><br />
Templars are said to have derived their<br />
existence ; making, therefore, as many different<br />
divisions <strong>of</strong> the Order .<br />
1 . <strong>The</strong> Templars who claim John Mark<br />
Larmenius as the successor <strong>of</strong> James de<br />
Molay .<br />
2. Those who recognize Peter d'Aumont as<br />
the successor <strong>of</strong> De Molay .<br />
3. Those who derive their Templarism<br />
from the Count Beaujeu, the nephew <strong>of</strong><br />
Mola<br />
4. Those who claim an independent origin,<br />
and repudiate alike the authority <strong>of</strong> Larmenius,<br />
<strong>of</strong> Aumont, and <strong>of</strong> Beaujeu .<br />
From the first class spring the Templars <strong>of</strong><br />
France, who pr<strong>of</strong>essed to have continued the<br />
Order by authority <strong>of</strong> a charter given by De<br />
Molay to Larmenius. This body <strong>of</strong> Templars<br />
designate themselves as the "Order <strong>of</strong> the<br />
Temple." Its seat is in Paris . <strong>The</strong> Duke <strong>of</strong><br />
Sussex received from it the degree and the authority<br />
to establish a <strong>Grand</strong> Conclave in England.<br />
He did so ; and convened that body<br />
once, but only once. During the remaining<br />
years <strong>of</strong> his life, Templarism had no activity<br />
m England, as he discountenanced all Chrisplar,<br />
differ in several names ;<br />
are destitute <strong>of</strong> authenticity .<br />
but these rolls<br />
1. Hugh de Payens, elected in 1118.<br />
2. Robert <strong>of</strong> Burgundy, " 1136.<br />
3 . Everard de Barri, 1146.<br />
4 . Bernard de Tremellay, " 1151 .<br />
5 . Bertrand de Blanquefort, " 1154.<br />
91<br />
6. Philip <strong>of</strong> Naplous,<br />
1167.<br />
7. Odo de St . Amand, " 1170.<br />
8 . Arnold de Troye, " 1180.<br />
9. Gerard de Ridefort, " 1185.<br />
10. Brother Walter,<br />
1189.<br />
11 . Robert de Sable, " 1191.<br />
12. Gilbert Horal, " 1195.<br />
13. Philip de Plessis, " 1201 .<br />
14. William de Chartres, " 1217.<br />
15. Peter de Montaigu, " 1218.<br />
16. Hermann de Perigord, " 1236.<br />
17 . William de Sonnac, 1245.<br />
18 . Reginald de Vichier, " 1252.<br />
19 . Thomas Berard, " 1256.<br />
20. William de Beaujeu, " 1273.<br />
21. <strong>The</strong>obald de Gaudini, " 1291 .<br />
22 . James de Molay, 1297.<br />
(See Trans . Quar . Car., vol. XX.)<br />
Knights Templar, <strong>Masonic</strong>. <strong>The</strong> connection<br />
<strong>of</strong> the Knights Templar with the Freemasons<br />
may much more plausibly be traced<br />
than that <strong>of</strong> the Knights <strong>of</strong> Malta . Yet, unfortunately,<br />
the sources from which informa-<br />
`{<br />
tion is to be derived are for the most part<br />
traditionary ; authentic dates and documents<br />
are wanting. Tradition has always been inclined<br />
to trace the connection to an early period,<br />
and to give to the Templar system <strong>of</strong><br />
secret reception a <strong>Masonic</strong> character, derived<br />
from their association during the Crusades<br />
with the mystical Society <strong>of</strong> the Assassins in<br />
Syria . Lawrie (Hist ., p . 87), or Sir David<br />
Brewster, the real author <strong>of</strong> the work which<br />
bears Lawrie's name, embodies the tradition<br />
in this form :<br />
"Almost all the secret associations <strong>of</strong> the<br />
ancients either flourished or originated in<br />
Syria and the adjacent countries . It was<br />
here that the Dionysian artists, the Essenes<br />
and the Kasideans arose . From this country<br />
also came several members <strong>of</strong> that trading association<br />
<strong>of</strong> Masons which appeared in Europe<br />
during the dark ages ; and we axe assured,<br />
that, notwithstanding the unfavorable condition<br />
<strong>of</strong> that province, there exists at this<br />
day, on Mount Libanus, one <strong>of</strong> these Syriac<br />
fraternities . As the Order <strong>of</strong> the Templars<br />
therefore, was originally formed in Syria, and<br />
existed there for a considerable time, it would<br />
be no improbable supposition that they received<br />
their <strong>Masonic</strong> knowledge from the<br />
Lodges in that quarter . But we are fortunately,<br />
in this case, not left to conjecture, for<br />
we are expressly informed by a foreign author
KNIGHTS<br />
KNIGHTS 411<br />
tian and chivalric Masonry . (Sae Temple,<br />
Order <strong>of</strong> the.)<br />
<strong>The</strong> second division <strong>of</strong> Templars is that<br />
which is founded on the theory that Peter<br />
d'Aumont fled with several knights into<br />
Scotland, and there united with the Freemasons<br />
. This legend is intimately connected<br />
with Ramsay's tradition-that <strong>Freemasonry</strong><br />
sprang from Templarism, and that all Freemasons<br />
are Knights Templar . <strong>The</strong> Chapter<br />
<strong>of</strong> Clermont adopted this theory ; and in establishing<br />
their high degrees asserted that<br />
they were derived from these Templars <strong>of</strong><br />
Scotland . <strong>The</strong> Baron Hund carried the the-<br />
E'<br />
into Germany, and on it established his<br />
Rite <strong>of</strong> Strict Observance, which was a Templar<br />
system. Hence the Templars <strong>of</strong> Germany<br />
must be classed under the head <strong>of</strong> the<br />
followers <strong>of</strong> Aumont. (See Strict Observance .)<br />
<strong>The</strong> third division is that which asserts<br />
that the Count Beaujeu, a nephew <strong>of</strong> the last<br />
<strong>Grand</strong> Master, De Molay and a member <strong>of</strong> the<br />
Order <strong>of</strong> Knights <strong>of</strong> Christ-the name assumed<br />
by the Templars <strong>of</strong> Portugal-had received<br />
authority from that Order to disseminate<br />
the degree . He is said to have carried<br />
the degree and its ritual into Sweden, where<br />
he incorporated it with <strong>Freemasonry</strong>. <strong>The</strong><br />
story is, too, that Beaujeu collected his uncle's<br />
ashes and interred them in Stockholm, where a<br />
monument was erected to his memory . Hence<br />
the Swedish Templar Masons claim their descent<br />
from Beaujeu, and the Swedish Rite is<br />
through this source a Templar system .<br />
Of the last class, or the Templars who rec-<br />
'zed the authority <strong>of</strong> neither <strong>of</strong> the leaders<br />
w o have been mentioned, there were two subdivisions,<br />
the Scotch and the English ; for it is<br />
only in Scotland and England that this independent<br />
Templarism found a foothold .<br />
It was only in Scotland that the Templars<br />
endured no persecution . Long after the dissolution<br />
<strong>of</strong> the Order in every other country<br />
<strong>of</strong> Europe, the Scottish Preceptor' es continued<br />
to exist, and the knights lived undisturbed .<br />
One portion <strong>of</strong> the Scottish Templars entered<br />
the army <strong>of</strong> Robert Bruce, and, after the<br />
battle <strong>of</strong> Bannockburn, were merged in the<br />
" Royal Order <strong>of</strong> Scotland," then established<br />
by him . (See Royal Order <strong>of</strong> Scotland .)<br />
Another portion <strong>of</strong> the Scottish Templars<br />
united with the Knights Hospitalers <strong>of</strong> St .<br />
John . <strong>The</strong>y lived amicably in the same<br />
houses, and continued to do so until the<br />
Reformation . At this time many <strong>of</strong> them embraced<br />
Protestantism . Some <strong>of</strong> them united<br />
with the Freemasons, and established "the<br />
Ancient Lodge" at Stirling, where they conferred<br />
the degrees <strong>of</strong> Knight <strong>of</strong> the Sepulcher,<br />
Knight <strong>of</strong> Malta, and Knights Templar . It<br />
is to this division that we are to trace the<br />
<strong>Masonic</strong> Templars <strong>of</strong> Scotland .<br />
<strong>The</strong> Roman Catholic knights remaining<br />
in the Order placed themselves under David<br />
Seaton. Lord Dundee afterward became their<br />
<strong>Grand</strong> Master. Charles Edward, the "Young<br />
Pretender," is said to have been admitted into<br />
the Order at Holyrood House, Edinbur on<br />
September 24, 1745, and made the rand<br />
Master. He is also said, but without any<br />
pro<strong>of</strong>, to have established the Chapter <strong>of</strong><br />
Arras and the high degrees .* To this branch,<br />
I think, there can be but little doubt that we<br />
are to attribute the Templar system <strong>of</strong> the<br />
Ancient and Accepted Scottish Rite as developed<br />
in its degree <strong>of</strong> Kadosh .<br />
<strong>The</strong> English <strong>Masonic</strong> Templars are most<br />
probably derived from that body called the<br />
"Baldwyn Encampment," or from some one<br />
<strong>of</strong> the four coordinate Encampments <strong>of</strong> London,<br />
Bath, York, and Salisbury, which it is<br />
claimed were formed by the members <strong>of</strong> the<br />
Preceptory which had long existed at Bristol,<br />
and who on the dissolution <strong>of</strong> their Order, are<br />
supposed to have united with the <strong>Masonic</strong><br />
Fraternity. <strong>The</strong> Baldwyn Encampment claims<br />
to have existed from "time immemorial"-<br />
an indefinite period-but we can trace it back<br />
far enough to give it a priority over all other<br />
English Encampments . From this division<br />
<strong>of</strong> the Templars, repudiating all connection<br />
with Larmenius, with Aumont, or any other <strong>of</strong><br />
the self-constituted leaders, but tracing its<br />
origin to the independent action <strong>of</strong> knights<br />
who fled for security and for perpetuity into<br />
the body <strong>of</strong> Masonry, we may be held justly<br />
entitled to derive the Templars <strong>of</strong> the United<br />
States.<br />
Of this brief statement, we may make the<br />
following summary :<br />
1 . From Larmenius came the French Templars<br />
.<br />
2. From Aumont, the German Templars <strong>of</strong><br />
Strict Observance.<br />
3 . From Beaujeu, the Swedish Templars<br />
<strong>of</strong> the Rite <strong>of</strong> Zinnendorf .<br />
4 . From the Protestant Templars <strong>of</strong> Scotland<br />
and the Ancient Lodge <strong>of</strong> Stirling, the<br />
Scotch Templars .<br />
5 . From Prince Charles Edward and his adherents,<br />
the Templars <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite.<br />
6 . From the Baldwyn Encampment and its<br />
coordinates, the old English and the American<br />
Templars .<br />
<strong>The</strong> GOVERNMENT <strong>of</strong> <strong>Masonic</strong> Knights<br />
Templar in the United States is vested, first,<br />
in Commanderies, which confer the Red Cross<br />
and Templar degrees and instruct in the<br />
secrets <strong>of</strong> Malta . t <strong>The</strong> usual expression, that<br />
a candidate after being made a Fights Templar<br />
is also created a Knight <strong>of</strong> Malta, involves<br />
an absurdity . No man being a Knights<br />
Templar could, by the original statutes, be a<br />
member <strong>of</strong> any other Order ; and it is to be regretted<br />
that the wise provision <strong>of</strong> the <strong>Grand</strong><br />
Encampment in 1856, which struck the degree<br />
<strong>of</strong> Malta from the ritual <strong>of</strong> the Commanderies,<br />
should have been in 1862 unwisely repealed .<br />
<strong>The</strong> secrets in which the candidate is instructed<br />
are the modern inventions <strong>of</strong> the <strong>Masonic</strong><br />
Knights <strong>of</strong> Malta . <strong>The</strong> original Order<br />
had no secrets .<br />
* For a critical examination <strong>of</strong> this story see<br />
Hughan's Jacobite Lodge at Rome, ch . 3 .<br />
[E . L . H .]<br />
t See foot-note after Knights <strong>of</strong> Malta .
412 KNIGHTS<br />
KNIGHTS<br />
Commanderies are under the control <strong>of</strong><br />
<strong>Grand</strong> Commanderies in States in which those<br />
bodies exist . Where they do not, the Warrants<br />
are derived directly from the <strong>Grand</strong> Encampment<br />
.<br />
<strong>The</strong> supreme authority <strong>of</strong> the Order is exercised<br />
by the <strong>Grand</strong> Encampment <strong>of</strong> the<br />
United States, which meets triennially . <strong>The</strong><br />
presiding <strong>of</strong>ficer is a <strong>Grand</strong> Master .<br />
<strong>The</strong> Cosruxx <strong>of</strong> the Knights Templar <strong>of</strong> the<br />
United States is <strong>of</strong> two kinds . First, the original<br />
uniform, which was in general use until<br />
the year 1859, and is still used by Commanderies<br />
which were in existence before that<br />
time. It is thus described :<br />
<strong>The</strong> suit is black, with black gloves. A<br />
black velvet sash, trimmed with silver lace,<br />
crosses the body from the left shoulder to right<br />
hip, having at its end a cross-hilted .dagger, a<br />
black rose on the left shoulder, and a Maltese<br />
cross at the end . Where the sash crosses the<br />
left breast, is a nine-pointed star in silver,<br />
with a cross and serpent <strong>of</strong> gold in the center,<br />
within a circle, around which are the words,<br />
"in hoc signo vinces." <strong>The</strong> apron is <strong>of</strong> black<br />
velvet, in triangular form, to represent the<br />
delta, and edged with silver lace . On its flap<br />
is placed a triangle <strong>of</strong> silver, perforated with<br />
twelve holes, with a cross and serpent in the<br />
center ; on the center <strong>of</strong> the apron are a skull<br />
and crossbones, between three stars <strong>of</strong> seven<br />
points, having a red cross in the center <strong>of</strong> each .<br />
<strong>The</strong> belt is black to which is attached a crosshilted<br />
sword . 'the caps vary in form and<br />
decoration in different Encampments . <strong>The</strong><br />
standard is black, bearing a nine-pointed cross<br />
<strong>of</strong> silver, having in its center a circle <strong>of</strong> green,<br />
with the cross and serpent in gold, and the<br />
motto around "in hoc signo vinces ."<br />
In 1859 the <strong>Grand</strong> Encampment enacted<br />
a statute providing that all Commanderies<br />
which might be thereafter chartered should<br />
rovide a new costume <strong>of</strong> an entirely different<br />
d, which should also be adopted by thold<br />
Commanderies whenever they should change<br />
their uniform . This new costume was further<br />
altered in 1862 and is now <strong>of</strong> the following<br />
description, as detailed in the statute :<br />
Full Dress .-Black frock coat, black pantaloons,<br />
scarf, sword, belt, shoulder straps, gauntlets,<br />
and chapeau, with appropriate trimmings .<br />
Fatigue Dress .-Same as full dress, except<br />
for chapeau a black cloth cap, navy form, with<br />
appropriate cross in front, and for gauntlets,<br />
white gloves .<br />
Scarf .-Five inches wide in the whole, <strong>of</strong><br />
white, bordered with black one inch on either<br />
side, a strip <strong>of</strong> navy lace one-fourth <strong>of</strong> an inch<br />
wide, at the inner edge <strong>of</strong> the black . On the<br />
front center <strong>of</strong> the scarf a metal star <strong>of</strong> nine<br />
points, in allusion to the nine founders <strong>of</strong> the<br />
Temple Order, enclosing the Passion Cross,<br />
surrounded by the Latin motto, "in hoc<br />
signo vines" ; the star to be three and threequarter<br />
inches in diameter . <strong>The</strong> scarf to be<br />
worn from the right shoulder to the left hip,<br />
with the ends extending six inches below the<br />
point <strong>of</strong> intersection.<br />
Chapeau.-<strong>The</strong> military chapeau, trimmed<br />
with black binding, one white and two black<br />
plumes, and appropriate cross on the left side .<br />
Gauntlets .-Of buff leather, the flap to extend<br />
four inches upward from the wrist, and<br />
to have the appropriate cross embroidered in<br />
gold, on the proper colored velvet, two inches<br />
in length .<br />
Sword .-Thirty-four to forty inches, inclusive<br />
<strong>of</strong> scabbard ; helmet head, cross handle<br />
and metal scabbard.<br />
nelt.-fled enameled or patent leather, two<br />
inches wide, fastened round the body with<br />
buckle or clasp .<br />
From what has been said it will appear<br />
that there are two modes <strong>of</strong> cress or costume<br />
in use among the Templars <strong>of</strong> the United<br />
States--one, the old or "black uniform,"<br />
which was adopted at the first organization <strong>of</strong><br />
the Order in this country and which is still<br />
used by the old Commanderies which were in<br />
existence previous to the year 1859 ; and the<br />
new or "white uniform," which was adopted<br />
by the <strong>Grand</strong> Encampment in that year and<br />
which has been prescribed for all Commanderies<br />
chartered since that year .<br />
This difference <strong>of</strong> costume has recently<br />
been the occasion <strong>of</strong> much discussion in the<br />
Order. In 1872 Sir J . Q A . Fellows, the<br />
<strong>Grand</strong> Master, thinking that it was his duty<br />
to enforce a uniform dress in the Order, issued<br />
his decree requiring all the Commanderies in<br />
the United States which were then using<br />
"the black uniform," to abandon it, and to<br />
adopt "the white uniform," which had been<br />
origmally ordered in 1859, and subsequently<br />
amended in 1862. Much opposition has been<br />
manifested to this order in the Commanderies<br />
and <strong>Grand</strong> Commanderies where the black<br />
costume was in use . <strong>The</strong> <strong>Grand</strong> Master's<br />
interpretation <strong>of</strong> the statute <strong>of</strong> the <strong>Grand</strong> Encampment<br />
has been doubted or denied, and<br />
the order has been virtually disobeyed by<br />
most, if not by all <strong>of</strong> them . <strong>The</strong> question has<br />
assumed great importance in consequence <strong>of</strong><br />
the feeling that has been created, and is therefore<br />
worthy <strong>of</strong> discussion. Dr . <strong>Mackey</strong>'s<br />
views were against the correctness <strong>of</strong> the<br />
<strong>Grand</strong> Master's interpretation <strong>of</strong> the law, and<br />
so were those <strong>of</strong> the living Past <strong>Grand</strong> Masters<br />
<strong>of</strong> the Order. It is, however, but fair to say<br />
that some distinguished Templars have been<br />
<strong>of</strong> a different opinion . <strong>The</strong> following views<br />
advanced by Dr. <strong>Mackey</strong> in the National<br />
Freemason in December, 1872, express what he<br />
thought was the true condition <strong>of</strong> the question.<br />
Previous to the year 1859 the costume <strong>of</strong><br />
the Knights Templar <strong>of</strong> this country was<br />
determined only by a traditional rule, and<br />
consisted <strong>of</strong> a ack dress, with the richly decorated<br />
baldric and apron ; the latter intended<br />
to show the connection which existed between<br />
the Order and Ancient Craft Masonry .<br />
In 1856, at Hartford, a new Constitution<br />
was proposed and adopted, with the exception<br />
<strong>of</strong> the part that referred to costume . Sir<br />
Knight <strong>Mackey</strong>, from the committee on the<br />
Constitution, made a report on the subject <strong>of</strong><br />
dress, as a part <strong>of</strong> the Constitution ; but the
KNIGHTS<br />
KNIGHTS 413<br />
consideration <strong>of</strong> this report was postponed<br />
until the next triennial meeting . <strong>The</strong> changes<br />
in costume proposed by the committee were<br />
not very great ; the baldric and the essential<br />
apron were preserved, and a white tunic, not<br />
hitherto used was recommended .<br />
At the session <strong>of</strong> 1859, at Chicago, the subject<br />
<strong>of</strong> dress was alluded to by the <strong>Grand</strong> Master<br />
in his address ; and his remarks, together<br />
with the report <strong>of</strong> the committee made in<br />
1856, were referred to a special committee <strong>of</strong><br />
seven, <strong>of</strong> which the <strong>Grand</strong> Master was chairman<br />
and Sir Knights Doyle, Pike, Simons,<br />
Matey, Morris, and French were the members<br />
.<br />
This committee reported a uniform which<br />
made material differences in the dress theret<strong>of</strong>ore<br />
worn, and especially by the rejection <strong>of</strong><br />
the apron and the introduction <strong>of</strong> a white<br />
tunic and a white cloak . <strong>The</strong>se last were favorite<br />
notions <strong>of</strong> <strong>Grand</strong> Master Hubbard, and<br />
they were adopted by the committee mainly<br />
in deference to his high authority .<br />
<strong>The</strong> proposed measure met at first with<br />
serious opposition, partly on account <strong>of</strong> the<br />
rejection <strong>of</strong> the apron, which many Templars<br />
then held, as they do now, to be an essential<br />
feature <strong>of</strong> <strong>Masonic</strong> Templarism, and a tangible<br />
record <strong>of</strong> the union at a specific period in<br />
history <strong>of</strong> the two Orders ; but mainly, perhaps,<br />
on account <strong>of</strong> the very heavy expense<br />
and inconvenience which would devolve on<br />
the old Commanderies, if they were required<br />
at once to throw aside their old dress and provide<br />
a new one .<br />
This opposition was only quelled by the<br />
agreement on a compromise, by which the old<br />
Commanderies were to be exempted from the<br />
operation <strong>of</strong> the law . <strong>The</strong> regulations for the<br />
new costume were then passed and the compromise<br />
immediately after adopted in the<br />
words <strong>of</strong> the following resolution, which was<br />
proposed by Sir Knight Doyle, who was one <strong>of</strong><br />
the committee<br />
"Resolved, That the costume this day<br />
adopted by the <strong>Grand</strong> Encampment be, and<br />
the same is hereby, ordered to be worn by all<br />
Commanderies chartered at this Communication,<br />
or that shall hereafter be established in<br />
this jurisdiction, and by all Commanderies<br />
heret<strong>of</strong>ore existing, whenever they shall procure<br />
a new costume" ; and all State <strong>Grand</strong><br />
Commanderies were directed to enforce it in<br />
all subordinates that may hereafter be chartered<br />
in their respective jurisdictions .<br />
This was a compromise, nothing more or<br />
less, and so understood at the time. <strong>The</strong> old<br />
Commanderies were then in the majority, and<br />
would not have consented to any change in=<br />
volving so much expenditure, unless they had<br />
been relieved from the burden themselves .<br />
But the white tunic and cloak were never<br />
popular with the knights, who had been requu<br />
ed by the regulations <strong>of</strong> 1859 to wear them .<br />
In consequence <strong>of</strong> this, at the session in 1862,<br />
on motion <strong>of</strong> Sir Knight Bailey, "the subjectmatter<br />
<strong>of</strong> costume and the resolution relating<br />
thereto were referred to a Select Committee <strong>of</strong><br />
Five."<br />
This committee made a report, in which<br />
they "proposed" a uniform . <strong>The</strong> record says<br />
that "the report was agreed to, and the uniform<br />
was adopted ." But there are some points<br />
in this report that are worthy <strong>of</strong> notice . In<br />
the first place, not a word is said about the<br />
compromise resolution adopted in 1859, although<br />
it was referred to the committee .<br />
That resolution was not repealed by any action<br />
taken at the session <strong>of</strong> 1862, and still<br />
must remain in force . It secured to the old<br />
Commanderies the right to wear the old black<br />
costume ; a right which could not be taken<br />
from them, except by a repeal <strong>of</strong> the resolution<br />
conferring the right. Nothing need be said<br />
<strong>of</strong> the manifest injustice <strong>of</strong> repealing a resolution<br />
granted by the friends <strong>of</strong> a measure to its<br />
opponents to remove their opposition . In<br />
1859, the promise was made to the old Commanderies,<br />
that if they would agree to a certain<br />
uniform, to be prescribed for new Commanderies,<br />
their own old, traditional costume<br />
should never be interfered with . Might<br />
could, it is true, repeal this compromise ; but<br />
Right would, for that purpose, have to be sacrificed<br />
. But the fact is, that the sense <strong>of</strong> right<br />
in the <strong>Grand</strong> Encampment prevented such an<br />
act <strong>of</strong> discourtesy, "not to put too fine a point<br />
upon it," and no one can find in the proceedings<br />
<strong>of</strong> the <strong>Grand</strong> Encampment any act which repeals<br />
the compromise resolution <strong>of</strong> 1859 ; and<br />
this has been the opinion and the decision <strong>of</strong><br />
all the <strong>Grand</strong> Masters who have wielded the<br />
baculus <strong>of</strong> <strong>of</strong>fice, except the present one .<br />
But, in the second place, the report <strong>of</strong> 1862<br />
shows clearly that the object <strong>of</strong> the committee<br />
was to recommend a change in the uniform<br />
that had been adopted for new Commanderies<br />
in 1859, and which had become objectionable<br />
on account <strong>of</strong> the tunic and cloak, and that<br />
they did not intend to refer at all to the old<br />
dress <strong>of</strong> the old Commanderies .<br />
In the report the committee say : "<strong>The</strong> objections<br />
advanced to the costume adopted at<br />
the last Triennial Conclave <strong>of</strong> this <strong>Grand</strong><br />
Body are want <strong>of</strong> adaptation to the requirements<br />
<strong>of</strong> our modern Templars, its liability to<br />
injury and its expensiveness ." Now, who advanced<br />
these objections? Clearly, not the old<br />
Commanderies. <strong>The</strong>y were well satisfied<br />
with the mode <strong>of</strong> dress which they had received<br />
from their fathers ; and which was dear<br />
to them for its solemn beauty and its traditional<br />
associations ; and the right to wear<br />
which had been secured to them in 1859, with<br />
the understanding that if they ever desired, <strong>of</strong><br />
their own accord, to lay it aside, they would<br />
then adopt, in its stead, the regulation dress <strong>of</strong><br />
the <strong>Grand</strong> Encampment . But this was to be<br />
for their own free action .<br />
It was very evident that the old Commanderies<br />
had never complained that the tunics<br />
and cloaks were from their material expensive<br />
and from their color liable to injury. <strong>The</strong> old<br />
Commanderies did not use these expensive<br />
and easily soiled garments . It was the new<br />
Commanderies that had made the objection,<br />
and for them the legislation <strong>of</strong> 1862 was undertaken.
414 KNIGHTS<br />
KNIGHTS<br />
Dr . <strong>Mackey</strong> held, therefore, that the compromise<br />
resolution <strong>of</strong> 1859 still remains in<br />
force ; that even if the <strong>Grand</strong> Encampment<br />
had the right to repeal it, which he did not<br />
admit it never has enacted any such re al ;<br />
that the old Commanderies have the right to<br />
wear the old black uniform, and that the legislation<br />
<strong>of</strong> 1862 was intended only to affect the<br />
new Commanderies which had been established<br />
since the year 1859, when the first dress<br />
lation was adopted .<br />
t would scarcely be proper to close this<br />
article on <strong>Masonic</strong> Templarism without some<br />
reference to a philological controversy which<br />
has recently arisen among the members <strong>of</strong> the<br />
Order in the United States in reference to the<br />
question whether the proper title in the plural<br />
is "Knights Templars" or "Knights Templar<br />
." This subject was first brought to the<br />
attention <strong>of</strong> the Order by the introduction, in<br />
the session <strong>of</strong> the <strong>Grand</strong> Encampment in 1871,<br />
<strong>of</strong> the following resolutions by Sir Knight<br />
Charles F . Stansbury, <strong>of</strong> Washington City .<br />
"Resolved, That the proper title <strong>of</strong> the<br />
Templar Order is `Knights Templars,' and<br />
not `Knights Templar,' as now commonly<br />
used under the sanction <strong>of</strong> the example <strong>of</strong> this<br />
<strong>Grand</strong> Encampment .<br />
"Resolved, That the use <strong>of</strong> the term<br />
`Knights Templar' is an innovation, in violation<br />
<strong>of</strong> historic truth, literary usage, and the<br />
philology and grammar <strong>of</strong> the English lan-<br />
TThis~report was referred to a committee,<br />
who reported "that this <strong>Grand</strong> Encampment<br />
has no authority to determine questions <strong>of</strong><br />
'historic truth, literary usage and the philology<br />
and grammar <strong>of</strong> the English language' " ;<br />
and they asked to be discharged from the further<br />
consideration <strong>of</strong> the subject. This report<br />
is not very creditable to the committee,<br />
and puts a very low estimate on the character<br />
<strong>of</strong> the <strong>Grand</strong> Encampment . Certainly, it is<br />
the duty <strong>of</strong> every body <strong>of</strong> men to inquire<br />
whether the documents issued under their<br />
name are in violation <strong>of</strong> these principles, and<br />
if so, to correct the error . If a layman<br />
habitually writes bad English, it shows that he<br />
is illiterate ; and the committee should have<br />
sought to preserve the <strong>Grand</strong> Encampment<br />
from a similar charge . It should have investigated<br />
the subject, which to scholars is <strong>of</strong><br />
more importance than they seemed to consider<br />
it ; they should have defended the<br />
<strong>Grand</strong> Encampment in the use <strong>of</strong> the term,<br />
or have recommended its abandonment .<br />
Moreover the <strong>Grand</strong> Recorder reports that<br />
on examination he finds that the title Knights<br />
Tern piers was always used until 1856, when it<br />
was changed to K nights Templar; and the<br />
committee should have inquired by whose authority<br />
the change was made . But having<br />
failed to grapple with the question <strong>of</strong> good<br />
English, the Craft afterward took the subject<br />
up, and a long discussion ensued in the different<br />
<strong>Masonic</strong> journals, resulting at last in<br />
the expression, by the beat scholars <strong>of</strong> the<br />
Order, <strong>of</strong> the opinion that Knights Templars<br />
was correct, because it was in accordance with<br />
the rules <strong>of</strong> good English, and in unexceptional<br />
agreement with the usage <strong>of</strong> all literary men<br />
who have written on the subject.<br />
Bro . Stansbury, in an article on this<br />
question which he ublished in <strong>Mackey</strong>'s<br />
National Freemason (., 191), has almost exhausted<br />
the subject <strong>of</strong> authority and grammatical<br />
usage . He says : " That it is an innovation<br />
in violation <strong>of</strong> historic truth is<br />
proved by reference to all historical authorities.<br />
I have made diligent researches in the<br />
Congressional Library, and have invoked the<br />
aid <strong>of</strong> all my friends who were likely to be able<br />
to assist me in such an investigation, and so<br />
far from finding any conflict <strong>of</strong> authority on<br />
the question, I have never been able to discover<br />
a single historical authority in favor <strong>of</strong><br />
any other title than `Knights Templars .'<br />
"I refer to the following list <strong>of</strong> authorities :<br />
Encyclopedia Britannica, Encyclopedia Americana,<br />
Chambers's Encyclopedia, London Encyclopedia,<br />
Encyclopedia Metropolitana, Penny<br />
Cyclopedia Cottage Cyclopedia, Rees's Cyclopedia,Wade'sBritishChronology,<br />
Blair's Chronological<br />
Tables, Chambers's Miscellany (Crusades),<br />
Chambers's Book <strong>of</strong> Days, Addison's<br />
Knights Templars, Pantalogia, Boutelle's Heraldry,<br />
Hallam's Middle Ages, Lingard's History<br />
<strong>of</strong> England; Glossographia Anglicana<br />
Nova, 1707 ; Blackstone's Commentaries, vol .<br />
i ., p. 406 ; Appleton's Cyclopedia <strong>of</strong> Biography<br />
(Molai) ; Townsend's Calendar <strong>of</strong> Knights,<br />
London 1828 ; Mosheim's Ecclesiastical History<br />
(ed . 1832), vol. ii., p . 481 ; Dugdale's<br />
Monasticon Anglicanum v ol. vi ., p . 813 ;<br />
Hayden's Dictionary <strong>of</strong> bates ; Becton's Dictionary<br />
<strong>of</strong> Universal Information; Burne's<br />
Sketch <strong>of</strong> the History <strong>of</strong> the Knights Templars ;<br />
Laurie's History <strong>of</strong> <strong>Freemasonry</strong> ; Taffe's History<br />
<strong>of</strong> Knights <strong>of</strong> Malta ; London Freemasons'<br />
Magazine; Sutherland's Achievements <strong>of</strong><br />
Knights <strong>of</strong> Malta; Clark's History <strong>of</strong> Knighthood;<br />
Ashmole's History <strong>of</strong> the Order <strong>of</strong> the<br />
Garter; Turner's England in the Middle Ages;<br />
Brande's Encyclopedia ; Tanner's Notitia<br />
Monastica, 1744, pp. 307-310 .<br />
"<strong>The</strong>se will, perhaps, suffice to show what,<br />
in the opinion <strong>of</strong> historical authorities, is the<br />
proper title <strong>of</strong> the Order . In all <strong>of</strong> them, the<br />
term 'Knights Templars' is the only one employed<br />
.<br />
"<strong>The</strong>y might, perhaps, be sufficient also on<br />
the question <strong>of</strong> literary usage ; but on that<br />
point I refer, in addition, to the following :<br />
"London Quarterly Review, 1829, p. 608 .<br />
Article : 'History <strong>of</strong> the Knights Templars .'<br />
"Edinburgh Review, October, 1806, p . 196.<br />
Review <strong>of</strong> M. Renouard's work, Les Templiers<br />
.<br />
"Eclectic Review 1842, p . 189. Review <strong>of</strong><br />
the History <strong>of</strong> the Knights Templars, the<br />
Temple Church, and the Temple, by Chas. G.<br />
Addison. <strong>The</strong> running title is History <strong>of</strong> the<br />
Knights Tern piers .<br />
"Retrospective Review, 1821, vol. iv. p. 250 .<br />
Review <strong>of</strong> the History <strong>of</strong> the Templars, by'<br />
Nicholas Gaulterius, Amsterdam 1703. <strong>The</strong><br />
running title is History <strong>of</strong> the kN414; Ternplars.
KNIGHTS<br />
KNIGHTS 415<br />
" In Dr . <strong>Mackey</strong>'s various <strong>Masonic</strong> works<br />
both titles are occasionally used ; but that fact<br />
is fully explained in the letter from that distinguished<br />
<strong>Masonic</strong> authority, with which I<br />
shall conclude this article ."<br />
On the philological and grammatical question,<br />
it mainly turns on the inquiry whether<br />
the word Templar is a noun or an adjective .<br />
I think it may be safely asserted that every<br />
dictionary <strong>of</strong> the English language in which<br />
the word occurs, gives it as a noun, and as a<br />
noun only. This is certainly the fact as to<br />
Johnson's Dictionary, Webster's Dictionary,<br />
Cole's Dictionary, Crabb's Dictionary (Technological),<br />
Imperial Dictionary, Craig's Dictionary<br />
(Universal), and Worcester's Dictionary<br />
.<br />
If, then, the word " Templar" is a noun, we<br />
have in the combination-"Knights Templar<br />
"-two nouns, referring to the same person,<br />
one <strong>of</strong> which is in the plural, and the other<br />
in the singular . <strong>The</strong> well-known rule <strong>of</strong> apposition,<br />
which prevails in almost, if not quite<br />
all, languages, requires nouns under these circumstances<br />
to agree in number and case . This<br />
is, in fact, a principle <strong>of</strong> general grammar,<br />
founded in common sense . <strong>The</strong> combination<br />
"Knights Templar " is therefore false in grammar,<br />
if the word "Templar" is a noun . But<br />
some may say that it is a noun used as an adjective-a<br />
qualifying noun-a very common<br />
usage in the English tongue . If this were so<br />
the combination " Knights Templar" would<br />
still be entirely out <strong>of</strong> harmony with the usage<br />
<strong>of</strong> the language in regard to qualifying nouns,<br />
the invariable practise being to place the adjective<br />
noun before the noun which it qualifies<br />
. A few familiar examples will show this .<br />
Take the following : mansion house, bird cage,<br />
sea fog, dog days, mouse trap, devil fish, ink<br />
stand, and beer cask . In every case the generic<br />
word follows the qualifying noun .<br />
But if we even went to the length <strong>of</strong> admitting<br />
the word "Templar" to be an adjective,<br />
the combination "Knights Templar" would<br />
still be contrary to the genius <strong>of</strong> the language,<br />
which, except in rare cases, places the adjective<br />
before the noun which it qualifies .<br />
In poetry, and in some technical terms <strong>of</strong><br />
foreign origin, the opposite practise prevails .<br />
<strong>The</strong> analogy <strong>of</strong> the usage, in reference to<br />
the designations <strong>of</strong> other Orders <strong>of</strong> knighthood,<br />
is also against the use <strong>of</strong> " Knights<br />
Templar ." We have Knights Commanders,<br />
Knights Bachelors, Knights Bannerets,<br />
Knights Baronets, and Knights Hospitalers .<br />
Against all this, the only thing that can be<br />
pleaded is the present usage <strong>of</strong> the <strong>Grand</strong><br />
Encampment <strong>of</strong> the United States, and <strong>of</strong><br />
some Commanderies which have followed<br />
in its wake . <strong>The</strong> propriety <strong>of</strong> this usage is<br />
the very question at issue ; and it would be<br />
curious reasoning, indeed, that would cite the<br />
fact <strong>of</strong> the usage in pro<strong>of</strong> <strong>of</strong> its propriety. If<br />
the Templars <strong>of</strong> to-day are the successors <strong>of</strong><br />
De Molay and Hugh de Payens, the preservation<br />
and restoration <strong>of</strong> the correct title <strong>of</strong> the<br />
Order cannot be a matter <strong>of</strong> indifference to<br />
them.<br />
In coming to the consideration <strong>of</strong> the question,<br />
it appears that it must be examined in<br />
two ways, grammatically and traditionally :<br />
in other words, we must inquire, first, which <strong>of</strong><br />
these two expressions better accords with the<br />
rules <strong>of</strong> English grammar ; and, secondly,<br />
which <strong>of</strong> them has the support and authority<br />
<strong>of</strong> the best English writers .<br />
1 . If we examine the subject grammatically,<br />
we shall find that its proper decision depends<br />
simply on the question : Is " Templar"<br />
a noun or an adjective? If it is an adjective,<br />
then "Knights Templar" is correct, because<br />
adjectives in English have no plural form . It<br />
would, however, be an awkward and unusual<br />
phraseology, because it is the almost invariable<br />
rule <strong>of</strong> the English language that the<br />
adjective should precede and not follow the<br />
substantive which it qualifies.<br />
But if "Templar" is a substantive or noun,<br />
then, clearly, " Knights Templar" is an ungrammatical<br />
phrase, because "Templar"<br />
would then be in apposition with " Knights,"<br />
and should be in the same regimen ; that is to<br />
say, two nouns coming together, and referring<br />
to the same person or thing, being thus said to<br />
be in apposition, must agree in number and<br />
case . Thus we say King George or Duke William,<br />
when King and George, and Duke and<br />
William are in apposition and in the singular ;<br />
but speaking <strong>of</strong> Thackeray's " Four Georges,"<br />
and intending to designate who they were by<br />
an explanatory noun in ap osition, we should<br />
put both nouns in the plural, and say "the<br />
four Georges, Kings <strong>of</strong> England ." So when we<br />
wish to designate a simple Knight, who is not<br />
only a Knight, but also belongs to that branch<br />
<strong>of</strong> the Order which is known as Templars, we<br />
should call him a "Knight Templar ' ; and if<br />
there be two or more <strong>of</strong> these Templars, we<br />
should call them "Knights Templars," just as<br />
we say "Knight Hospitaler" and "Knights<br />
Hospitalers ."<br />
Now there is abundant evidence, in the beet<br />
works on the subject, <strong>of</strong> the use <strong>of</strong> the word<br />
" Templar" as a substantive, and none <strong>of</strong> its<br />
use as an adjective .<br />
It would be tedious to cite authorities, but<br />
a reference to our best English writers will<br />
show the constant employment <strong>of</strong> "Templar"<br />
as a substantive only. <strong>The</strong> analogy <strong>of</strong><br />
the Latin and French languages supports this<br />
view, for "Templarius" is a noun in Latin,<br />
as "Templier" is in French .<br />
2 . As to traditional authority, the usage <strong>of</strong><br />
good writers, which is the "jus et norms loquendi,"<br />
is altogether in favor <strong>of</strong> "Knights<br />
Templars" and not "Knights Templar ."<br />
In addition to the very numerous authorities<br />
collected by Bro . Stansbury from the<br />
shelves <strong>of</strong> the Congressional Library, Dr .<br />
<strong>Mackey</strong> collated all the authorities in his own<br />
library .<br />
All the English and American writers, <strong>Masonic</strong><br />
and unmasonic,except some recentAmerican<br />
ones, use the plural <strong>of</strong> Templar to designate<br />
more, than one Knight . In a few instances<br />
Dr. <strong>Mackey</strong> found "Knight Templare," but<br />
never "Knights Templar .' <strong>The</strong> very recent
416 KNIGHTS<br />
KORAH<br />
American use <strong>of</strong> this latter phrase is derived<br />
from the authority <strong>of</strong> the present Constitution<br />
<strong>of</strong> the <strong>Grand</strong> Encampment <strong>of</strong> the United<br />
States, and is therefore the very point in<br />
controversy . <strong>The</strong> former Constitution used<br />
the phrase `Knights Templars.' "On the<br />
whole," Dr . <strong>Mackey</strong> concludes, "I am satisfied<br />
that the expression `Knights Templar' is<br />
a violation both <strong>of</strong> the grammatical laws <strong>of</strong><br />
our language and <strong>of</strong> the usage <strong>of</strong> our best<br />
writers on both sides <strong>of</strong> the Atlantic, and it<br />
should therefore, I think, be abandoned ." *<br />
Knights <strong>of</strong> St. John the Evangelist <strong>of</strong><br />
Asia in Europe . Founded at Schleswig and<br />
Hamburg by Count <strong>of</strong> Ecker and Eckh<strong>of</strong>fen<br />
in 1786 out <strong>of</strong> his Order <strong>of</strong> the "True Light,";<br />
founded the previous year.<br />
Knights <strong>of</strong> the True Light . A degree<br />
founded by Count <strong>of</strong> Ecker and Eckh<strong>of</strong>fen, in<br />
1785 .<br />
Knocks, Three . When the Craft were to<br />
be called to labor in old North Germany, "the<br />
Master should give three knocks a Pallirer<br />
two, consecutively ; and in case the Craft at<br />
large were imperatively demanded, one blow<br />
must be struck, morning,<br />
midday, or at eventide<br />
." (Ordnung der<br />
1462, Art .<br />
28 .) Fort, in his Early History, etc ., says,<br />
"three strokes by a Master convened all the<br />
members <strong>of</strong> that degree ; two strokes by the<br />
Pallirer called the Fellows, and by a single<br />
blow each member was assembled in Lodge .<br />
In the opening and closing <strong>of</strong> Teutonic tribunals<br />
<strong>of</strong> justice, the judge carried a staff or<br />
mace, as an emblem <strong>of</strong> jurisdiction, and order<br />
was enjoined by a blow on the pedestal by the<br />
Arbiter."<br />
An exposure <strong>of</strong> Masonry called <strong>The</strong> Three<br />
Distinct Knocks, was issued in 1760. Dermott<br />
(Ahiman Rezon, 1764, p . iii .) says Daniel<br />
Tadpole was the editor, but this is probably<br />
intended for a joke .<br />
Knowledge. In the dualism <strong>of</strong> Masonry,<br />
knowledge is symbolized by light, as ignorance<br />
is by darkness. To be initiated, to receive<br />
light is to acquire knowledge ; and the cry <strong>of</strong><br />
the neophyte for light is the natural aspiration<br />
<strong>of</strong> the soul for knowledge .<br />
Knowledge, Degrees <strong>of</strong>. See Degrees <strong>of</strong><br />
Knowledge .<br />
Kojiki . (Book <strong>of</strong> Ancient Traditions .) <strong>The</strong><br />
oldest monument <strong>of</strong> Shintoism, in ancient<br />
religion <strong>of</strong> Japan . It is written m pure Japanese,<br />
and was composed by order <strong>of</strong> the<br />
Mikado Gemmio, A.D. 712, and first printed<br />
about 1625 . <strong>The</strong> adherents <strong>of</strong> Shmtoism<br />
number about 14,000,000 .<br />
Konx Ompax. <strong>The</strong>re is hardly anything<br />
that has been more puzzling to the learned<br />
than the meaning and use <strong>of</strong> these two apparently<br />
barbarous words. Bishop Warburton<br />
says (Div . Leg., I ., ii ., 4), but without giving<br />
his authority, that in the celebration <strong>of</strong> the<br />
Eleusinian mysteries, "the assembly was dismissed<br />
with these two barbarous words, Kom<br />
OmnAg" ; and he thinks that this "shows the<br />
* Knights Templar is the form now -adopted.<br />
[E. E . C .]<br />
Mysteries not to have been originally Greek."<br />
Le Clerc (Bib. Univ ., vi ., 86) thinks that the<br />
words seem to be only an incorrect pronunciation<br />
<strong>of</strong> hots and omphets, which, he says, signify<br />
in the Phcenician language, "watch, and<br />
abstain from evil." Potter also (Gr . Ant., 346)<br />
says that the words were used in the Eleusinian<br />
mysteries .<br />
<strong>The</strong> words occur in none <strong>of</strong> the old Greek<br />
lexicons, except that <strong>of</strong> Hesychius, where<br />
they are thus defined :<br />
"K6yt o orat . An acclamation used by those<br />
who have finished anything. It is also the<br />
sound <strong>of</strong> the judge's ballots and <strong>of</strong> the clepsydra.<br />
<strong>The</strong> Athenians used the word blops ."<br />
<strong>The</strong> words were always deemed inexplicable<br />
until 1797, when Captain Wilford <strong>of</strong>fered, in<br />
the Asiatic Researches (vol . v ., p . 300), the following<br />
explanation . He there says that the<br />
real words are Candsha Om Pacsha ; that they<br />
are pure Sanskrit ; and are used to this day by<br />
the Brahmans at the conclusion <strong>of</strong> their religious<br />
rites . Candsha signifies the object <strong>of</strong> our<br />
most ardent wishes . Om is the famous monosyllable<br />
used both at the beginning and conclusion<br />
<strong>of</strong> a prayer or religious rite, like our<br />
word Amen . Pacsha exactly answers to the<br />
obsolete Latin word vix ; it signifies change,<br />
course, stead, place, turn <strong>of</strong> work, duty, fortune,<br />
etc ., and is particularly used in pouring<br />
water in honor <strong>of</strong> the gods .<br />
Uwar<strong>of</strong>f (Ess . sur les Myst. d'Eleus.) calls<br />
this "the most important <strong>of</strong> modern discoveries<br />
." Creuzer, Schelling, and Monter also<br />
approve <strong>of</strong> it .<br />
Not so with Lobeck, who, in his Aglaophamus<br />
(p . 775), denies not only that such words<br />
were used in the Eleusinian mysteries, but the<br />
very existence <strong>of</strong> the words themselves. He<br />
says that in the title <strong>of</strong> the article in Hesychius<br />
there is a misprint . Instead <strong>of</strong> K6yt<br />
6µ,rdt, it should be K6yt 6µ. ,rtft, where 6µ is<br />
the usual abbreviation <strong>of</strong> dµotms, like or similar<br />
to ; so that the true reading would be K<strong>of</strong>l<br />
6µotms ,rat, or konx, like pax ; and he confirms<br />
this by referring to ,rat, to which Hesychius<br />
gives the same meaning as he does to<br />
rcoyt . This is too simple for Godfrey Higgins<br />
who calls it (Anacal ., i ., 253) "a pretended<br />
emendation." It is nevertheless very ingenious,<br />
and is calculated to shake our belief that<br />
these words were ever used in the Eleusinian<br />
Rites, notwithstanding the learned authority<br />
<strong>of</strong> Meursius, Warburton, Lempriere, Creuzer,<br />
Uwar<strong>of</strong>f, and others .<br />
Korah . <strong>The</strong> son <strong>of</strong> Izhar, uncle <strong>of</strong> Moses,<br />
who was famed for beauty and wealth . It<br />
is related that he refused to give aims, as<br />
Moses had commanded, and brought a villainous<br />
charge against Moses, who complained<br />
there<strong>of</strong> to God ; the answer was that the earth<br />
would obey whatever command he should<br />
give ; and Moses said, "O earth, swallow them<br />
up" i then Korah and his confederates were<br />
sinking into the ground, when Korah pleaded<br />
for mercy, which Moses refused . <strong>The</strong>n God<br />
said, "Moses, thou hadst no mercy on Korah,<br />
though he asked pardon <strong>of</strong> thee four times ;<br />
but I would have had compassion on him if he
KORAN<br />
KRAUSE 417<br />
had asked pardon <strong>of</strong> me but once"Al Beiddwi.<br />
Koran. <strong>The</strong> sacred book <strong>of</strong> the Mohammedans,<br />
and believed by them to contain a<br />
record <strong>of</strong> the revelations made by God to Mohammed,<br />
and afterward dictated by him to an<br />
amanuensis, since the prophet could neither<br />
read nor write. In a Lodge consisting wholly<br />
<strong>of</strong> Mohammedans, the Koran would be esteemed<br />
as the Book <strong>of</strong> the Law, and take the<br />
place on the altar which is occupied in Christian<br />
Lodges by the Bible. It would thus become<br />
the symbol to them <strong>of</strong> the Tracing-<br />
Board <strong>of</strong> the Divine Architect . But, unlike<br />
the Old and New Testaments, the Koran has<br />
no connection with, and gives no support to,<br />
any <strong>of</strong> the <strong>Masonic</strong> legends or symbols, except<br />
in those parts which were plagiarized by<br />
the prophet from the Jewish and Christian<br />
Scriptures . Finch, however, in one <strong>of</strong> his<br />
apocryphal works, produced a system <strong>of</strong> Mohammedan<br />
Masonry, consisting <strong>of</strong> twelve degrees,<br />
founded on the teachings <strong>of</strong> the Koran,<br />
and the Hadeeses or traditions <strong>of</strong> the prophet .<br />
This system was a pure invention <strong>of</strong> Finch<br />
Krause, Carl Christian Friedrich. One<br />
<strong>of</strong> the most learned and laborious Masons <strong>of</strong><br />
Germany, and one who received the smallest<br />
reward and the largest persecution for his<br />
learning and his labors. <strong>The</strong> record <strong>of</strong> his life<br />
reflects but little credit on his contemporaries<br />
who were high in <strong>of</strong>fice, but it would seem low<br />
in intellect . Findel (Hist . <strong>of</strong> F. M ., p . 628)<br />
calls them "the antiquated German <strong>Masonic</strong><br />
world ." Dr . Krause was born at Eisenberg, a<br />
small city <strong>of</strong> Altenberg, May 6, 1781 . He was<br />
educated at Jena, where he enjoyed the instructions<br />
<strong>of</strong> Reinhold, Fichte, and Schelling .<br />
While making theology his chief study, he devoted<br />
his attention at the same time to philosophy<br />
and mathematics. In 1801, he obtained<br />
his degree as Doctor <strong>of</strong> Philosophy, and<br />
established himself at the University <strong>of</strong> Jena<br />
as an extraordinary pr<strong>of</strong>essor . <strong>The</strong>re he remained<br />
until 1805, marrying in the meantime<br />
a lady <strong>of</strong> the name <strong>of</strong> Fuchs, with whom he<br />
passed thirty years, leaving as the fruit <strong>of</strong> his<br />
union eight sons and five daughters .<br />
In 1805, Krause removed to Dresden, and<br />
remained there until 1813 . In April, 1805, he<br />
was initiated into <strong>Freemasonry</strong> in the Lodge<br />
"Archimedes ." As soon as he had been initiated,<br />
he commenced the study <strong>of</strong> the Institution<br />
by the reading <strong>of</strong> every <strong>Masonic</strong> work<br />
that was accessible . It was at this time that<br />
Krause adopted his peculiar system <strong>of</strong> philosophy,<br />
which was founded on the theory that<br />
the collective life <strong>of</strong> man-that is to say, <strong>of</strong><br />
humanity-was an organic and harmonious<br />
unity ; and he conceived the scheme <strong>of</strong> a formal<br />
union <strong>of</strong> the whole race <strong>of</strong> mankind into one<br />
confederacy, embracing all partial unions <strong>of</strong><br />
church organizations, <strong>of</strong> State government,<br />
and <strong>of</strong> private, social aggregations, into one<br />
general confederation, which should labor,<br />
irrespective <strong>of</strong> political, ecclesiastical, or<br />
rsonal influences, for the universal and uniorm<br />
culture <strong>of</strong> mankind. Of such a confederation<br />
he supposed that he could see the<br />
germ in the Order <strong>of</strong> <strong>Freemasonry</strong>, which,<br />
therefore, it was his object to elevate to that<br />
position .<br />
He first submitted these views in a series <strong>of</strong><br />
lectures delivered before the Lodge "Zu den<br />
drei Schwertern" in Dresden, <strong>of</strong> which he had<br />
been appointed the Orator. <strong>The</strong>y were received<br />
with much approbation, and were published<br />
in 1811 under the title <strong>of</strong> the Spiritualization<br />
<strong>of</strong> the Genuine Symbols <strong>of</strong> <strong>Freemasonry</strong> .<br />
In these lectures, Krause has not confined<br />
himself to the received rituals and accustomed<br />
interpretations, but has adopted a<br />
system <strong>of</strong> his own . This is the course that<br />
was pursued by him in his greater work, the<br />
Kunsturkunden ; and it was this which partly<br />
gave so much <strong>of</strong>fense to his <strong>Masonic</strong>, but not<br />
his intellectual, superiors . In 1810, he published,<br />
as the result <strong>of</strong> all his labors and researches,<br />
his greatest work, the one on which<br />
his reputation principally depends, and which,<br />
notwithstanding its errors, is perhaps one <strong>of</strong><br />
the most learned works that ever issued from<br />
the <strong>Masonic</strong> press. This is Die drei dltesten<br />
Kunsturkunden der Freimaurerbriidersehaft,<br />
or "<strong>The</strong> Three Oldest Pr<strong>of</strong>essional Documents<br />
<strong>of</strong> the Brotherhood <strong>of</strong> Freemasons ."<br />
<strong>The</strong> announcement that this work was<br />
shortly to appear, produced the greatest excitement<br />
in the <strong>Masonic</strong> circles <strong>of</strong> Germany .<br />
<strong>The</strong> progressive members <strong>of</strong> the Craft looked<br />
with anxious expectation for the new discoveries<br />
which must result from the investigations<br />
<strong>of</strong> an enlightened mind . <strong>The</strong> antiquated<br />
and unprogressive Masons, who were opposed<br />
to all discussion <strong>of</strong> what they deemed<br />
esoteric subjects, dreaded the effects <strong>of</strong> such a<br />
work on the exclusiveness <strong>of</strong> the Order . Hence<br />
attempts were made by these latter to suppress<br />
the publication . So far were these efforts carried,<br />
that one <strong>of</strong> the German <strong>Grand</strong> Lodges<br />
<strong>of</strong>fered the author a large amount <strong>of</strong> money<br />
for his book, which proposal was <strong>of</strong> course rejected<br />
. After the publication, the <strong>Grand</strong><br />
Master <strong>of</strong> the three <strong>Grand</strong> Lodges sought<br />
every means <strong>of</strong> excommunicating Krause and<br />
Mossdorf, who had sustained him in his views .<br />
After much angry discussion, the Dresden<br />
Lodge, "Zu den drei Schwertern," was prevailed<br />
upon to act as executioner <strong>of</strong> this ignorant<br />
spirit <strong>of</strong> fanaticism, and Krause and<br />
Mossdorf, two <strong>of</strong> the greatest lights that ever<br />
burst upon the horizon <strong>of</strong> <strong>Masonic</strong> literature,<br />
were excommunicated . Nor did the persecution<br />
here cease . Krause experienced its effects<br />
through all the remaining years <strong>of</strong> his<br />
life . He was prevented on frequent occasions,<br />
by the machinations <strong>of</strong> his <strong>Masonic</strong> enemies,<br />
from advancement in his literary and pr<strong>of</strong>essional<br />
pursuits, and failed through their influence<br />
to obtain pr<strong>of</strong>essorships to which, from<br />
his learning and services, he was justly entitled .<br />
Findel (p . 629) has approvingly quoted Dr .<br />
Schauberg as calling this " the darkest page<br />
in the history <strong>of</strong> German <strong>Freemasonry</strong> .'<br />
In 1814 Krause removed to Berlin . In<br />
1821 he traveled through Germany, Italy,<br />
and France, and in 1823 established himself at<br />
Gottingen, where he gave lectures on philoso-
418 KRAUSE<br />
KUN<br />
phy until 1830. He then removed to Munich,<br />
where he died September 27, 1832 . Besides<br />
his contributions to <strong>Freemasonry</strong>, Krause<br />
was an extensive writer on philosophical subjects.<br />
His most important works are his<br />
Lectures on the System <strong>of</strong> Philosophy, 1828, and<br />
his Lectures on the Fundamental Truths <strong>of</strong><br />
Science, 1829 ; both published at Gottingen .<br />
His great work, however to which he owes<br />
his <strong>Masonic</strong> fame, is his kunsturkunden . He<br />
commences this work by a declaration <strong>of</strong> his<br />
design in writing it, which was tw<strong>of</strong>old : first,<br />
to enlighten the brotherhood in reference to<br />
the three oldest documents in possession <strong>of</strong><br />
the Craft, by a philological and philosophical<br />
examination <strong>of</strong> these records; and secondly,<br />
and with a higher purpose, to call their attention<br />
to a clear perception <strong>of</strong> the fundamental<br />
idea <strong>of</strong> a general union <strong>of</strong> mankind, to be accomplished<br />
by a reorganization <strong>of</strong> their own<br />
brotherhood . To the rituals <strong>of</strong> the present<br />
day he objected as wanting in scientific formula,<br />
and he thought that out <strong>of</strong> these old<br />
records they might well construct a better<br />
and more practical system .<br />
But with all his learning, while his ideas <strong>of</strong><br />
reform, if properly carried out, would undoubtedly<br />
advance and elevate the <strong>Masonic</strong><br />
Institution, he committed grave errors in his<br />
estimation <strong>of</strong> the documents that he has made<br />
the groundwork <strong>of</strong> his system .<br />
<strong>The</strong> three documents which he has presented<br />
as the oldest and most authentic records<br />
<strong>of</strong> the Fraternity are : 1 . <strong>The</strong> wellknown<br />
Leland Manuscript, a document <strong>of</strong><br />
whose authenticity there are the gravest<br />
doubts ; 2 . <strong>The</strong> Entered Apprentice's Lecture,<br />
a document published early in the eighteenth<br />
century, to which, in his second edition, he<br />
has added what he calls the New English Lecture<br />
; but it is now known that Krause's Lecture<br />
is by no means the oldest catechism extant<br />
; and, 3 . <strong>The</strong> York Constitution, which,<br />
claiming the date <strong>of</strong> 926, has been recently<br />
suspected to be not older than the early part<br />
<strong>of</strong> the eighteenth century .<br />
Notwithstanding these assumptions <strong>of</strong> authenticity<br />
for documents not really authentic,<br />
the vast learning <strong>of</strong> the author is worthy <strong>of</strong> all<br />
admiration . His pages are filled with important<br />
facts and suggestive thoughts that<br />
cannot fail to exert an influence on all <strong>Masonic</strong><br />
investigations . Krause cannot but be considered<br />
as one <strong>of</strong> the founders <strong>of</strong> a new <strong>Masonic</strong><br />
literature, not for Germany alone, but<br />
for the whole world <strong>of</strong> <strong>Masonic</strong> students .<br />
Krause Manuscript. A title sometimes<br />
ven to the so-called York Constitutions, a<br />
rman translation <strong>of</strong> which was published by<br />
Krause, in 1810, in his Kunsturkunden . (See<br />
York Constitutions and Manuscripts, Apocryphal<br />
.)<br />
Krishna or Christna. One <strong>of</strong> the Trimurti<br />
in the Hindu religious system . <strong>The</strong><br />
myth proceeds to state that Devanaguy, upon<br />
the appearance <strong>of</strong> Vishnu, fell in a pr<strong>of</strong>ound<br />
ecstasy, and having been overshadowed (Sanskrit),<br />
the spirit was incarnated, and upon the<br />
birth <strong>of</strong> a child, the Virgin and Son were conducted<br />
to a sheepfold belonging to Nanda, on<br />
the confines <strong>of</strong> the territory <strong>of</strong> Madura . <strong>The</strong><br />
newly born was named Krishna (in Sanskrit,<br />
sacred) . <strong>The</strong> Rajah <strong>of</strong> Madura had been informed<br />
in a dream that this son <strong>of</strong> Devanaguy<br />
should dethrone and chastise him for all his<br />
crimes ; he therefore sought the certain destruction<br />
<strong>of</strong> the child, and ordained the massacre,<br />
in all his states, <strong>of</strong> all the children <strong>of</strong> the<br />
male sex born during the night <strong>of</strong> the birth <strong>of</strong><br />
Krishna . A troop <strong>of</strong> soldiers reached the<br />
sheepfold <strong>of</strong> Nanda, the lord <strong>of</strong> a small village<br />
on the banks <strong>of</strong> the Ganges, and celebrated<br />
for his virtues . <strong>The</strong> servants were about to<br />
arm in defense, when the child, who was at<br />
his mother's breast, suddenly grew to the appearance<br />
and size <strong>of</strong> a child ten years <strong>of</strong> age, .<br />
and running amused himself amidst the flock<br />
<strong>of</strong> sheep . <strong>The</strong> exploits <strong>of</strong> this wonder child,<br />
his preaching the new or reformed doctrine <strong>of</strong><br />
India, his disciples and loved companion Ardjouna,<br />
the parables, philosophic teaching, the<br />
myth <strong>of</strong> his transfiguration, his ablutions in<br />
the Ganges before his death, and tragic end,<br />
together with the story <strong>of</strong> his revival after<br />
three days, and ascension, are graphically told<br />
by many authors, perhaps more brilliantly in<br />
La Bible dens l'Inde, as translated into English<br />
by Louis Jacolliot .<br />
Kulma. <strong>The</strong> Hindustani Confession <strong>of</strong><br />
Faith.<br />
Kum, Kivi. <strong>The</strong>se two words, pronounced<br />
koom and keevy, are found as ceremonial words<br />
in one <strong>of</strong> the high degrees . <strong>The</strong>y are from the<br />
Hebrew, and are interpreted as meaning<br />
arise! and kneel! <strong>The</strong>y are not significant<br />
words, having no symbolic allusion, and<br />
seem to have been introduced merely to mark<br />
the Jewish origin <strong>of</strong> the degree in which they<br />
are employed . In the modern rituals they<br />
are disused .<br />
Kun . Arabic for Be, the creative fiat <strong>of</strong><br />
God.
L<br />
L . (Heb ., ~ ; Samaritan, 2f .) <strong>The</strong> shape <strong>of</strong><br />
the twelfth English letter is borrowed from<br />
that <strong>of</strong> the Oriental lomad, coinciding with the<br />
Samaritan . <strong>The</strong> numerical value in Hebrew<br />
is thirty . <strong>The</strong> Roman numeral L is fifty .<br />
Hebrew name <strong>of</strong> Deity, as an equivalent, is<br />
it, Limmud, or Doctus . This letter also signifies<br />
a stimulus, generally female .<br />
Laanah . (Heb ., MN) Wormwood, a<br />
word used in the Order <strong>of</strong> Ishmael .<br />
Labady. A member <strong>of</strong> the G . Loge de<br />
France, banished, in 1766, for alleged libel .<br />
An exile to Blois, in October, 1767, for permitting<br />
<strong>Masonic</strong> assemblies at his residence contrary<br />
to the orders <strong>of</strong> the government .<br />
Labarum . <strong>The</strong> monogram <strong>of</strong> the name <strong>of</strong><br />
Christ, formed by the first two letters <strong>of</strong> that<br />
name, XPIZTOZ, in Greek . It is the celebrated<br />
sign which the legend says appeared<br />
in the sky at noonday to the Emperor<br />
Constantine, and which was afterward<br />
placed by him upon his standard.<br />
Hence it is sometimes called<br />
the Cross <strong>of</strong> Constantine . It was<br />
adopted as a symbol by the early Christians,<br />
and frequent instances <strong>of</strong> it are to be found in<br />
the catacombs. According to Eusebius, the<br />
Labarum was surrounded by the motto EN<br />
TOTTtI NIKA, or "conquer by this," which<br />
has been Latinized into in hoc sign winces, the<br />
motto assumed by the <strong>Masonic</strong> Knights Templar<br />
. <strong>The</strong> derivation <strong>of</strong> the word Labarum is<br />
uncertain. (See In hoc signo winces .)<br />
Labor . It is one <strong>of</strong> the most beautiful<br />
features <strong>of</strong> the <strong>Masonic</strong> Institution, that it<br />
teaches not only the necessity, but the nobility<br />
<strong>of</strong> labor . From the time <strong>of</strong> opening to that <strong>of</strong><br />
closing, a Lodge is said to be at labor . This is<br />
but one <strong>of</strong> the numerous instances in which the<br />
terms <strong>of</strong> Operative Masonry are symbolically<br />
applied to Speculative ; for, as the Operative<br />
Masons were engaged in the building<br />
<strong>of</strong> material edifices, so Free and Accepted<br />
Masons are supposed to be employed in the<br />
erection <strong>of</strong> a superstructure <strong>of</strong> virtue and morality<br />
upon the foundation <strong>of</strong> the <strong>Masonic</strong><br />
principles which they were taught at their<br />
admission into the Order. When the Lodge is<br />
engaged in reading petitions, hearing reports,<br />
debating financial matters, etc ., it is said to be<br />
occupied in business; but when it is engaged<br />
in the form and ceremony <strong>of</strong> initiation into<br />
any <strong>of</strong> the degrees, it is said to be at work .<br />
Initiation is <strong>Masonic</strong> labor. This phraseology<br />
at once suggests the connection <strong>of</strong> our speculative<br />
system with an operative art that preceded<br />
it, and upon which it has been founded .<br />
"Labor," says Gadicke, "is an important<br />
word in Masonry ; indeed, we might say the<br />
most important . For this, and this alone,<br />
does a man become a Freemason . Every<br />
other object is secondary or incidental . Labor<br />
is the accustomed design <strong>of</strong> every Lodge<br />
meeting. But do such meetings always furnish<br />
evidence <strong>of</strong> industry? <strong>The</strong> labor <strong>of</strong> an<br />
L<br />
LABORERS 419<br />
Operative Mason will be visible, and he will<br />
receive his reward for it, even though the<br />
building he has constructed may, in the next<br />
hour, be overthrown by a tempest . He knows<br />
that he has done his labor . And so must the<br />
Freemason labor . His labor must be visible<br />
to himself and to his brethren, or, at least, it<br />
must conduce to his own internal satisfaction .<br />
As we build neither a visible Solomonic Temple<br />
nor an Egyptian pyramid, our industry<br />
must become visible in works that are imperishable,<br />
so that when we vanish from the eyes<br />
<strong>of</strong> mortals it may be said <strong>of</strong> us that our<br />
labor was well done ." As Masons, we labor<br />
in our Lodge to make ourselves a perfect<br />
building, without blemish, working hopefully<br />
for the consummation, when the house <strong>of</strong> our<br />
earthly tabernacle shall be finished, when the<br />
LOST worn <strong>of</strong> Divine truth shall at last be<br />
discovered, and when we shall be found by<br />
our own efforts at perfection to have done God<br />
service .<br />
Laborare est orare. To labor is to pray;<br />
or, in other words, labor is worship . This was a<br />
saying <strong>of</strong> the Medieval monks, which is well<br />
worth meditation . This doctrine, that labor<br />
is worship, has been advanced and maintained,<br />
from time immemorial, as a leading<br />
dogma <strong>of</strong> the Order <strong>of</strong> <strong>Freemasonry</strong> . <strong>The</strong>re<br />
is no other human institution under the sun<br />
which has set forth this great principle in such<br />
bold relief . We hear constantly <strong>of</strong> <strong>Freemasonry</strong><br />
as an institution that inculcates<br />
morality that fosters the social feeling, that<br />
teaches brotherly love ; and all this is well,<br />
because it is true ; but we must never forget<br />
that from its foundation-stone to its pinnacle,<br />
all over its vast temple, is inscribed, in symbols<br />
<strong>of</strong> living light, the great truth that labor is<br />
worship.<br />
Laboratory. <strong>The</strong> place where experiments<br />
in chemistry, pharmacy, etc ., are performed<br />
; the workroom <strong>of</strong> the chemist . An<br />
important apartment in the conferring <strong>of</strong> the<br />
degrees <strong>of</strong> the Society <strong>of</strong> Rosicrucians .<br />
Laborers, Statutes <strong>of</strong>. Toward the middle<br />
<strong>of</strong> the fourteenth century, a plague <strong>of</strong> excessive<br />
virulence, known in history as the<br />
Black Death invaded Europe, and swept <strong>of</strong>f<br />
fully one-halt <strong>of</strong> the inhabitants . <strong>The</strong> death <strong>of</strong><br />
so many workmen had the effect <strong>of</strong> advancing<br />
the price <strong>of</strong> all kinds <strong>of</strong> labor to double the<br />
former rate . In England, the Parliament, in<br />
1350, enacted a statute, which was soon followed<br />
by others, the object <strong>of</strong> which was to<br />
regulate the rate <strong>of</strong> wages and the price <strong>of</strong> the<br />
necessaries <strong>of</strong> life . Against these enactments,<br />
which were called the Statutes <strong>of</strong> Laborers,<br />
the artisans <strong>of</strong> all kinds rebelled ; but the most<br />
active opposition was found among the Masons,<br />
whose organization, being better regulated,<br />
was more effective.* In 1360, statutes<br />
were passed forbidding their "congregations,<br />
chapters, regulations, and oaths," which were<br />
* See Freemason .
420 LABRUM<br />
LADDER<br />
from time to time repeated, until the third<br />
year <strong>of</strong> the reign <strong>of</strong> Henry VI ., A. D . 1425,<br />
when the celebrated statute entitled "Masons<br />
shall not confederate themselves in chapters<br />
and congregations," was enacted in the<br />
following words :<br />
" Whereas, by yearly congregations and<br />
confederacies, made by the Masons in their<br />
General Assemblies, the good course and<br />
effect <strong>of</strong> the Statutes for Laborers be openly<br />
violated and broken, in subversion <strong>of</strong> the law,<br />
and to the great damage <strong>of</strong> all the Commons,<br />
our said sovereign lord the king, willing in this<br />
case to provide a remedy, by the advice and<br />
assent aforesaid, and at the special request <strong>of</strong><br />
the Commons, hath ordained and established<br />
that such chapters and congregations shall not<br />
be hereafter holden ; and if any such be made,<br />
they that cause such chapters and congregations<br />
to be assembled and holden, if they<br />
there<strong>of</strong> be convict, shall be judged for felons,<br />
and that the other Masons that come to such<br />
chapters and congregations be punished by<br />
imprisonment <strong>of</strong> their bodies and make fine<br />
and ransom at the king's will . ;'<br />
[Findel (Hist. <strong>of</strong> F. M., p . 94), following<br />
Preston says that this Statute was passed in<br />
the Parliament <strong>of</strong> Bats ; but this is erroneous,<br />
for the Act forbidding Masons to meet in<br />
Chapters or Congregations was passed in 1425<br />
by the Parliament at Westminster, while the<br />
Parliament <strong>of</strong> Bats met at Leicester in the<br />
following year . (See Bats, Parliament <strong>of</strong>.)-<br />
E. L. H.]<br />
All the Statutes <strong>of</strong> Laborers were repealed<br />
in the fifth year <strong>of</strong> Elizabeth ; and Lord Coke<br />
gave the opinion that this act <strong>of</strong> Henry VI .<br />
became, in consequence, "<strong>of</strong> no force or effect"<br />
; a decision which led Anderson, very<br />
absurdly, to suppose that "this most learned<br />
judge really belonged to the ancient Lodge,<br />
and was a faithful brother " (Constitutions,<br />
1723, p. 57) ; as if it required a judge to be a<br />
Mason to give a just judgment concerning the<br />
interests <strong>of</strong> Masonry .<br />
Labrum. From the Latin. A lip or edge,<br />
as <strong>of</strong> a dish or font ; having reference to the<br />
vase at the entrance <strong>of</strong> places <strong>of</strong> worship for<br />
preliminary lustration .<br />
Labyrinth. A place full <strong>of</strong> intricacies,<br />
with winding passages, as the Egyptian,<br />
Samian, and Cretan labyrinths . That <strong>of</strong><br />
the Egyptians was near Lake Moeris, which<br />
contained twelve palaces under one ro<strong>of</strong> and<br />
was <strong>of</strong> polished stone, with many vaulted passages,<br />
and a court <strong>of</strong> 3000 chambers, half<br />
under the earth and halt above them . Pliny<br />
states it was 3,600 years old in his day . <strong>The</strong><br />
labyrinth is symbolical <strong>of</strong> the vicissitudes and<br />
anxieties <strong>of</strong> life, and is thus metaphorically<br />
used in a number <strong>of</strong> the degrees <strong>of</strong> various<br />
Rites . Sage <strong>of</strong> the Labyrinth is the eighteenth<br />
grade, Rite <strong>of</strong> Memphis, in the Order <strong>of</strong><br />
1860. Sage Sublime <strong>of</strong> Labyrinth, the fiftyfifth<br />
grade <strong>of</strong> the same organization . (See<br />
Catacombs.)<br />
Lacepede, B . G . E. de la Ville . A French<br />
savant and naturalist, born in 1756, died 1825 .<br />
President <strong>of</strong> the Legislative .Assembly in 1791 .<br />
Master <strong>of</strong> the Lodge "De St. Napol6on" in<br />
1805 . An account <strong>of</strong> his installation is recorded<br />
by Kloss .<br />
Lacorne. <strong>The</strong> Count <strong>of</strong> Clermont, who<br />
was <strong>Grand</strong> Master <strong>of</strong> France, having abandoned<br />
all care <strong>of</strong> the French Lodges, left them<br />
to the direction <strong>of</strong> his Deputies . In 1761, he<br />
appointed one Lacorne, a dancing-master, his<br />
Deputy ; but the <strong>Grand</strong> Lodge, indignant at<br />
the appointment, refused to sanction it or to<br />
recognize Lacorne as a presiding <strong>of</strong>ficer . He<br />
accordingly constituted another <strong>Grand</strong> Lodge,<br />
and was supported by adherents <strong>of</strong> his own<br />
character, who were designated by the more<br />
respectable Masons as the "Lacorne faction ."<br />
In 1762, the Count <strong>of</strong> Clermont, influenced by<br />
the representations that were made to him,<br />
revoked the commission <strong>of</strong> Lacorne t and appointed<br />
M . Chaillou de Joinville his Substitute<br />
General . In consequence <strong>of</strong> this, the two<br />
rival <strong>Grand</strong> Lodges became reconciled, and a<br />
union was effected on the 24th <strong>of</strong> June, 1762 .<br />
But the reconciliation did not prove altogether<br />
satisfactory. In 1765, at the annual<br />
election, neither Lacorne nor any <strong>of</strong> his associates<br />
were chosen to <strong>of</strong>fice. <strong>The</strong>y became disgusted,<br />
and, retiring from the <strong>Grand</strong> Lodge,<br />
issued a scandalous protest, for which they<br />
were expelled ; and subsequently they organized<br />
a spurious <strong>Grand</strong> Lodge and chartered<br />
several Lodges. But from this time Lacorne<br />
al-<br />
ceased to have a place in regular Masonry,<br />
though the dissensions first begun by him ultimately<br />
gave rise to the <strong>Grand</strong> Orient as the<br />
successor <strong>of</strong> the <strong>Grand</strong> Lodge .<br />
Ladder . A symbol <strong>of</strong> progressive advancement<br />
from a lower to a higher sphere, which is<br />
common to Masonry and to many, if not all,<br />
<strong>of</strong> the Ancient Mysteries . In each, generally,<br />
as in Masonry, the number <strong>of</strong> steps was seven .<br />
(See Jacob's Ladder .)<br />
Ladder, Brahmanical . <strong>The</strong> symbolic<br />
ladder used in the mysteries <strong>of</strong> Brahma . It<br />
had seven steps, symbolic <strong>of</strong> the seven worlds<br />
<strong>of</strong> the Indian universe . <strong>The</strong> lowest was the<br />
Earth ; the second, the World <strong>of</strong> Reexistence ;<br />
the third, Heaven ; the fourth, the Middle<br />
World, or intermediate region between the<br />
lower and the upper worlds ; the fifth, the<br />
World <strong>of</strong> Births in which souls are born again ;<br />
the sixth, the IViansion <strong>of</strong> the Blessed ; and the<br />
seventh, or topmost round, the Sphere <strong>of</strong><br />
Truth the abode <strong>of</strong> Brahma, who was himself<br />
a symbol <strong>of</strong> the sun .<br />
Ladder, Jacob's. See Jacob's Ladder.<br />
Ladder, Kabbalistic . <strong>The</strong> ladder <strong>of</strong> the<br />
Kabbalists consisted <strong>of</strong> the ten Sephiroths or<br />
emanations <strong>of</strong> Deity . <strong>The</strong> steps were in an<br />
ascending series-the Kingdom, Foundation,<br />
Splendor, Firmness, Beauty, Justice, Mercy,<br />
Intelligence, Wisdom, and the Crown . This<br />
ladder formed the exception to the usual number<br />
<strong>of</strong> seven steps or rounds .<br />
Ladder, Mithrattle . <strong>The</strong> symbolic ladder<br />
used in the Persian mysteries <strong>of</strong> Mithras .<br />
It had seven steps, symbolic <strong>of</strong> the seven planets<br />
and the seven metals . Thus, beginning at<br />
the bottom, we have Saturn represented by<br />
lead, Venus by tin, Jupiter by brass, Mercury
LADDER<br />
LANDMARKS 421<br />
by iron, Mars by a mixed metal, the Moon by<br />
silver, and the Sun by gold ; the whole being a<br />
ymbol <strong>of</strong> the sidereal progress <strong>of</strong> the sun<br />
through the universe .<br />
Ladder <strong>of</strong> Kadosh . This ladder, belonging<br />
to the high degrees <strong>of</strong> Masonry, consists<br />
<strong>of</strong> the seven following steps, beginning at the<br />
bottom : Justice, Equity, Kindliness, Good<br />
Faith, Labor, Patience, and Intelligence or<br />
Wisdom . Its supports are love <strong>of</strong> God and love<br />
<strong>of</strong> our neighbor, and their totality constitute<br />
a symbolism <strong>of</strong> the devoir <strong>of</strong> Knighthood and<br />
Masonry, the fulfilment <strong>of</strong> which is necessary<br />
to make a Perfect Knight and Perfect Mason .<br />
Ladder, Itosicruclan . Among the symbols<br />
<strong>of</strong> the Rosicrucians is a ladder <strong>of</strong> seven<br />
steps standing on a globe <strong>of</strong> the earth, with an<br />
open Bible, square, and compasses resting on<br />
the top . Between each <strong>of</strong> the steps is one <strong>of</strong><br />
the following letters, beginning from the bottom<br />
: I . N . R. I . F . S . C ., being the initials<br />
<strong>of</strong> Jesus, Nazarenus, Rex, Iudseorum, Fides,<br />
Spes, Caritas. But a more recondite meaning<br />
is sometimes given to the first four letters .<br />
Ladder, Scandinavian. <strong>The</strong> symbolic<br />
ladder used in the Gothic mysteries . Dr . Oliver<br />
refers it to the Yggrasil, or sacred ash-tree .<br />
But the symbolism is either very abstruse or<br />
very doubtful. It retains, however, the idea<br />
<strong>of</strong> an ascent from a lower to a higher sphere,<br />
which was common to all the mystical ladder<br />
systems. At its root lies the dragon <strong>of</strong> death ;<br />
at its top are the eagle and hawk, the symbols<br />
<strong>of</strong> life.<br />
Ladder, <strong>The</strong>ological . <strong>The</strong> symbolic ladder<br />
<strong>of</strong> the <strong>Masonic</strong> mysteries . It refers to the<br />
ladder seen by Jacob in his vision, and consists,<br />
like all symbolical ladders, <strong>of</strong> seven<br />
rounds, alluding to the four cardinal and the<br />
three theological virtues . (See Jacob's Ladder.)<br />
Lady . In the androgynous Lodges <strong>of</strong><br />
Adoption, where the male members are called<br />
Knights, the female members are called Ladies<br />
; as, the Knights and Ladies <strong>of</strong> the Rose .<br />
<strong>The</strong> French use the word Dame .<br />
Lakak Deror Pessah. . ( Hebrew, 'IDD '111'1<br />
i175 .) <strong>The</strong> initials <strong>of</strong> these three words are<br />
found on the symbol <strong>of</strong> the Bridge in the Fifteenth<br />
Degree <strong>of</strong> the Scottish Rite, signifying<br />
liberty <strong>of</strong> passage and liberty <strong>of</strong> thought .<br />
(See Bridge, also Liber.)<br />
Lalande. See De la Lande .<br />
Lamaism . <strong>The</strong> name <strong>of</strong> the religion revalent<br />
in Tibet and Mongolia . (Tibet, Lama,<br />
pronounced lama, a chief or high priest .)<br />
Buddhism, corrupted by Sivaism, an adoration<br />
<strong>of</strong> saints . At the summit <strong>of</strong> its hierarchy<br />
are two Lama popes having equal rank<br />
and authority in spiritual and temporal affairs.<br />
Lamb . In ancient Craft Masonry the lamb<br />
is the symbol <strong>of</strong> innocence ; thus in the ritual<br />
<strong>of</strong> the First Degree : "In all ages the lamb<br />
has been deemed an emblem <strong>of</strong> innocence ."<br />
Hence it is required that a Mason's apron<br />
should be made <strong>of</strong> lambskin . In the high<br />
degrees, and in the degrees <strong>of</strong> chivalry, as in<br />
Christian iconography, the lamb is a symbol<br />
<strong>of</strong> Jesus Christ . <strong>The</strong> introduction <strong>of</strong> this<br />
Christian symbolism <strong>of</strong> the lamb comes from<br />
the expression <strong>of</strong> St . John the Baptist, who exclaimed,<br />
on seeing Jesus, "Behold the Lamb <strong>of</strong><br />
God " ; which was undoubtedly derived from<br />
the prophetic writers, who compare the Messiah<br />
suffering on the cross to a lamb under the<br />
knife <strong>of</strong> a butcher . In the vision <strong>of</strong> St . John,<br />
in the Apocalypse, Christ is seen, under the<br />
form <strong>of</strong> a lamb, wounded in the throat, and<br />
opening the book with the seven seals . Hence,<br />
in one <strong>of</strong> the degrees <strong>of</strong> the Scottish Rite, the<br />
Seventeenth, or Knight <strong>of</strong> the East and West,<br />
the lamb lying on the book with the seven<br />
seals is a part <strong>of</strong> the jewel .<br />
Lamb <strong>of</strong> God . See Lamb, Paschal.<br />
Lamb, Paschal. <strong>The</strong> paschal lamb, sometimes<br />
called the Holy Lamb, was the lamb<br />
<strong>of</strong>fered up by the Jews at the paschal feast .<br />
This has been transferred to Christian symbolism,<br />
and naturally to chivalric Masonry ;<br />
and hence we find it among the symbols <strong>of</strong><br />
modern Templarism . <strong>The</strong> paschal lamb, as<br />
a Christian and <strong>Masonic</strong> symbol, called also<br />
the Agnus Dei, or the Lamb <strong>of</strong> God, first speared<br />
in Christian art after the sixth century .<br />
Vt is depicted as a lamb standing on the ground,<br />
holding by the left forefoot a banner, on which<br />
a cross is inscribed . This paschal lamb, or<br />
Lamb <strong>of</strong> God, has been adopted as a symbol<br />
by the Knights Templar, being borne in one<br />
<strong>of</strong> the banners <strong>of</strong> the Order, and constituting,<br />
with the square which it surmounts, the jewel<br />
<strong>of</strong> the Generalissimo <strong>of</strong> a Commandery . <strong>The</strong><br />
lamb is a symbol <strong>of</strong> Christ ; the cross, <strong>of</strong> his<br />
passion ; and the banner, <strong>of</strong> his victory over<br />
death and hell . Mr . Barrington states (Archcsologia,<br />
ix ., 134) that in a deed <strong>of</strong> the English<br />
Knights Templar, granting lands in Cambridgeshire,<br />
the seal is a Holy Land, and the<br />
arms <strong>of</strong> the Master <strong>of</strong> the Temple at London<br />
were argent, a cross gules, and on the<br />
nombril point there<strong>of</strong> a Holy Lamb, that is, a<br />
paschal or Holy Lamb on the center <strong>of</strong> a red<br />
cross in a white field .<br />
Lamballe, <strong>The</strong> Princess <strong>of</strong> . Niece <strong>of</strong><br />
Marie Antoinette, murdered in 1792 at Paris .<br />
<strong>The</strong> <strong>Grand</strong> Mistress <strong>of</strong> the so-called Mother<br />
Lodge <strong>of</strong> "La Maponnerie d'Adoption ."<br />
Vmbskin Apron . See Apron .<br />
Lamma Sabactani . An expression used<br />
in the <strong>Masonic</strong> French Rite <strong>of</strong> Adoption .<br />
Lamp, Knight <strong>of</strong> the Inextinguishable .<br />
A degree quoted in the nomenclature <strong>of</strong> Fustier.<br />
(Thory, Acta Lat ., i ., 320.)<br />
Lance. A weapon for thrusting at an<br />
enemy, usually adorned with a small flag<br />
made <strong>of</strong> tough ash, weighted at one end anc<br />
pointed at the other .<br />
Landmarks . In ancient times, it was the<br />
custom to mark the boundaries <strong>of</strong> lands by<br />
means <strong>of</strong> stone pillars, the removal <strong>of</strong> which<br />
by malicious persons, would be the occasion <strong>of</strong><br />
much confusion, men having no other guide<br />
than these pillars by which to distinguish the<br />
limits <strong>of</strong> their property. To remove them,<br />
therefore, was considered a heinous crime .<br />
"Thou shalt not," says the Jewish law, "remove<br />
thy neighbor's landmark, which they <strong>of</strong>
422 LANDMARKS<br />
LANDMARKS<br />
old time have set in thine inheritance ." Hence<br />
those peculiar marks <strong>of</strong> distinction by which<br />
we are separated from the pr<strong>of</strong>ane world, and<br />
by which we are enabled to designate our inheritance<br />
as the "sons <strong>of</strong> light," are called the<br />
landmarks <strong>of</strong> the Order . <strong>The</strong> universal Language<br />
and the universal laws <strong>of</strong> Masonry are<br />
landmarks, but not so are the local ceremonies,<br />
laws, and uwnges, which vary in different<br />
countries . To attempt to alter or remove<br />
these sacred landmarks, by which we examine<br />
and prove a brother's claims to share in our<br />
privileges, is one <strong>of</strong> the most heinous <strong>of</strong>fenses<br />
that a Mason can commit .<br />
In the decision <strong>of</strong> the question what are and<br />
what are not the landmarks <strong>of</strong> Masonry, there<br />
has been much diversity <strong>of</strong> opinion among<br />
writers. Dr . Oliver says (Diet . Symb Mas .)<br />
that "some restrict them to the O . B . signs,<br />
tokens, and words . Others include the ceremonies<br />
<strong>of</strong> initiation, passing, and raising ;<br />
and the form, dimensions, and support ; the<br />
ground, situation, and covering ; the ornaments,<br />
furniture, and jewels <strong>of</strong> a Lodge, or<br />
their characteristic symbols . Some think that<br />
the Order has no landmarks beyond its peculiar<br />
secrets." But all <strong>of</strong> these are loose and unsatisfactory<br />
definitions, excluding things that<br />
are essential, and admitting others that are<br />
unessential .<br />
Perhaps the safest method is to restrict<br />
them to those ancient, and therefore universal,<br />
customs <strong>of</strong> the Order, which either gradually<br />
grew into operation as rules <strong>of</strong> action, or,<br />
if at once enacted by any competent authority,<br />
were enacted at a period so remote, that no<br />
account <strong>of</strong> their origin is to be found in the<br />
records <strong>of</strong> history . Both the enactors and the<br />
time <strong>of</strong> the enactment have passed away from<br />
the record, and the landmarks are therefore<br />
"<strong>of</strong> higher antiquity than memory or history<br />
can reach ."<br />
<strong>The</strong> first requisite, therefore, <strong>of</strong> a custom or<br />
rule <strong>of</strong> action to constitute it a landmark, is,<br />
that it must have existed from "time where<strong>of</strong><br />
the memory <strong>of</strong> man runneth not to the contrary<br />
." Its antiquity is its essential element .<br />
Were it possible for all the <strong>Masonic</strong> authorities<br />
at the present day to unite in a universal<br />
congress, and with the most perfect unanimity<br />
to adopt any new regulation, although such<br />
regulation would, so long as it remained unrepealed,<br />
be obligatory on the whole Craft, yet<br />
it would not be a landmark . It would have<br />
the character <strong>of</strong> universality, it is true, but it<br />
would be wanting in that <strong>of</strong> antiquity .<br />
Another peculiarity <strong>of</strong> these landmarks<br />
<strong>of</strong> Masonry is, that they are unrepealable . As<br />
the congress to which I have just alluded<br />
would not have the power to enact a landmark,<br />
so neither would it have the prerogative<br />
<strong>of</strong> abolishing one . <strong>The</strong> landmarks <strong>of</strong> the<br />
Order, like the laws <strong>of</strong> the Medes and the Persians,<br />
can suffer no change . What they were<br />
centuries ago, they still remain, and must so<br />
continue in force until Masonry itself shall<br />
cease to exist .<br />
Until the year 1858, no attempt had been<br />
made by any <strong>Masonic</strong> writer to distinctly<br />
enumerate the landmarks <strong>of</strong> <strong>Freemasonry</strong>,<br />
and to give to them a comprehensible form .<br />
In October <strong>of</strong> that year, the author <strong>of</strong> this<br />
work published in the American Quarterly<br />
Review <strong>of</strong> <strong>Freemasonry</strong> (vol . ii ., p. 230) an<br />
article on "<strong>The</strong> Foundations <strong>of</strong> <strong>Masonic</strong><br />
Law," which contained a distinct enumeration<br />
<strong>of</strong> the landmarks, which was the first time that<br />
such a list had been presented to the Fraternity<br />
. This enumeration was subsequently<br />
incorporated by the author in his Text Book<br />
<strong>of</strong> <strong>Masonic</strong> Jurisprudence . It has since been<br />
very generally adopted by the Fraternity and<br />
republished by many writers on <strong>Masonic</strong> law ;<br />
sometimes without any acknowledgment <strong>of</strong><br />
the source whence they derived their information<br />
. According to this recapitulation,<br />
the result <strong>of</strong> much labor and research, the<br />
landmarks are twenty-five in number, and are<br />
as follows :<br />
1 . <strong>The</strong> modes <strong>of</strong> recognition are, <strong>of</strong> all the<br />
landmarks, the most legitimate and unquestioned<br />
. <strong>The</strong>y admit <strong>of</strong> no variation ; and if<br />
ever they have suffered alteration or addition,<br />
the evil <strong>of</strong> such a violation <strong>of</strong> the ancient law<br />
has always made itself subsequently manifest .<br />
2 . <strong>The</strong> division <strong>of</strong> symbolic Masonry into<br />
three degrees is a landmark that has been better<br />
preserved than almost any other ; although<br />
even here the mischievous spirit <strong>of</strong> innovation<br />
has left its traces, and, by the disruption<br />
<strong>of</strong> its concluding portion from the Third Degree,<br />
a want <strong>of</strong> uniformity has been created in<br />
respect to the final teaching <strong>of</strong> the Master's<br />
Order ; and the Royal Arch <strong>of</strong> England, Scotland,<br />
Ireland, and America, and the "high<br />
degrees " <strong>of</strong> France and Germany, are all made<br />
to differ in the mode in which they lead the<br />
neophyte to the great consummation <strong>of</strong> all<br />
symbolic Masonry . In 1813, the <strong>Grand</strong><br />
Lodge <strong>of</strong> England vindicated the ancient landmark,<br />
by solemnly enacting that ancient<br />
Craft Masonry consisted <strong>of</strong> the three degrees<br />
<strong>of</strong> Entered Apprentice, Fellow-Craft, and<br />
Master Mason, including the Holy Royal<br />
Arch . But the disruption has never been<br />
healed, and the landmark, although acknowledged<br />
in its integrity by all, still continues to<br />
be violated .<br />
3 . <strong>The</strong> legend <strong>of</strong> the Third Degree is an<br />
important landmark, the integrity <strong>of</strong> which<br />
has been well preserved . <strong>The</strong>re is no Rite <strong>of</strong><br />
Masonry, practised in any countryor language<br />
in which the essential elements <strong>of</strong> this legend<br />
are not taught . <strong>The</strong> lectures may vary, and<br />
indeed are constantly changing, but the legend<br />
has ever remained substantially the same .<br />
And it is necessary that it should be so, for the<br />
legend <strong>of</strong> the Temple Builder constitutes the<br />
very essence and identity <strong>of</strong> Masonry . Any<br />
Rite which should exclude it, or materially<br />
alter it, would at once, by that exclusion or<br />
alteration, cease to be a <strong>Masonic</strong> Rite .<br />
4 . <strong>The</strong> government <strong>of</strong> the Fraternity by a<br />
presiding <strong>of</strong>ficer called a <strong>Grand</strong> Master, who is<br />
elected from the body <strong>of</strong> the Craft, is a fourth<br />
landmark <strong>of</strong> the Order . Many persons suppose<br />
that the election <strong>of</strong> the <strong>Grand</strong> Master is<br />
held in consequence <strong>of</strong> a law or regulation <strong>of</strong>
LANDMARKS<br />
LANDMARKS 423<br />
the <strong>Grand</strong> Lodge . Such, however, is not the meet again at other times and other places,<br />
case . <strong>The</strong> <strong>of</strong>fice is indebted for its existence according to the necessity <strong>of</strong> circumstances .<br />
to a landmark <strong>of</strong> the Order . <strong>Grand</strong> Masters, But Warrants <strong>of</strong> Constitution, by-laws, permanent<br />
<strong>of</strong>ficers, and annual arrears are mod-<br />
or persons performing the functions under a<br />
different but equivalent title, are to be found ern innovations wholly outside the landmarks,<br />
in the records <strong>of</strong> the Institution long before and dependent entirely on the special enactments<br />
<strong>of</strong> a comparatively recent period .<br />
<strong>Grand</strong> Lodges were established ; and if the<br />
present system <strong>of</strong> legislative government by 10 . <strong>The</strong> government <strong>of</strong> the Craft, when so<br />
<strong>Grand</strong> Lodges were to be abolished, a <strong>Grand</strong> congregated in a Lodge, by a Master and two<br />
Master would still be necessary .<br />
Wardens, is also a landmark . A congregation<br />
<strong>of</strong> Masons meeting together under any<br />
5 . <strong>The</strong> prerogative <strong>of</strong> the <strong>Grand</strong> Master to<br />
preside over every assembly <strong>of</strong> the Craft, other government, as that, for instance, <strong>of</strong> a<br />
wheresoever and whensoever held, is a fifth president and vice-president, or a chairman<br />
landmark . It is in consequence <strong>of</strong> this law, and subchairman, would not be recognized as<br />
derived from ancient usage, and not from any a Lodge. <strong>The</strong> presence <strong>of</strong> a Master and two<br />
special enactment, that the <strong>Grand</strong> Master assumes<br />
the chair, or as it is called in England, tion <strong>of</strong> a Lodge as a Warrant <strong>of</strong> constitution<br />
Wardens is as essential to the valid organiza-<br />
"the throne," at every communication <strong>of</strong> the is at the present day . <strong>The</strong> names, <strong>of</strong> course,<br />
<strong>Grand</strong> Lodge ; and that he is also entitled to vary in different languages ; but the <strong>of</strong>ficers,<br />
preside at the communication <strong>of</strong> every subordinate<br />
Lodge, where he may happen to be everywhere identical .<br />
their number, prerogatives, and duties are<br />
present .<br />
11 . <strong>The</strong> necessity that every Lodge, when<br />
6 . <strong>The</strong> prerogative <strong>of</strong> the <strong>Grand</strong> Master to congregated should be duly tiled, is an important<br />
landmark <strong>of</strong> the Institution which is<br />
grant dispensations for conferring degrees at<br />
irregular times, is another and a very important<br />
landmark . <strong>The</strong> statutory law <strong>of</strong> Masonry arises from the esoteric character <strong>of</strong> Masonry .<br />
never neglected . <strong>The</strong> necessity <strong>of</strong> this law<br />
requires a month, or other determinate period, <strong>The</strong> duty <strong>of</strong> guarding the door, and keeping<br />
to elapse between the presentation <strong>of</strong> a petition<br />
and the election <strong>of</strong> a candidate . But the one, which therefore constitutes a landmark.<br />
<strong>of</strong>f cowans and eavesdroppers, is an ancient<br />
<strong>Grand</strong> Master has the power to set aside or 12 . <strong>The</strong> right <strong>of</strong> every Mason to be represented<br />
in all general meetings <strong>of</strong> the Craft, and<br />
dispense with this probation, and to allow a<br />
candidate to be initiated at once . This prerogative<br />
he possessed before the enactment <strong>of</strong> landmark . Formerly, these general meetings,<br />
to instruct his representatives, is a twelfth<br />
the law requiring a probation, and as no statute<br />
can impair his prerogative, he still retains called "General Assemblies," and all the Fra-<br />
which were usually held once a year, were<br />
the power.<br />
ternity, even to the youngest Entered Apprentice,<br />
were permitted to be present . Now<br />
7 . <strong>The</strong> prerogative <strong>of</strong> the <strong>Grand</strong> Master to<br />
give dispensations for opening and holding they are called "<strong>Grand</strong> Lodges," and only the<br />
Lodges is another landmark . He may grant, Masters and Wardens <strong>of</strong> the subordinate<br />
in virtue <strong>of</strong> this, to a sufficient number <strong>of</strong> Lodges are summoned . But this is simply as<br />
Masons, the privilege <strong>of</strong> meeting together and the representatives <strong>of</strong> their members . Originally,<br />
each Mason represented himself ; now<br />
conferring degrees. <strong>The</strong> Lodges thus established<br />
are called "Lodges under dispensation ." he is represented by his <strong>of</strong>ficers . (See Representatives<br />
<strong>of</strong> Lodges .)<br />
(See Lodges.)<br />
8 . <strong>The</strong> prerogative <strong>of</strong> the <strong>Grand</strong> Master to 13 . <strong>The</strong> right <strong>of</strong> every Mason to appeal<br />
make Masons at sight is a landmark which from the decision <strong>of</strong> his brethren, in Lodge<br />
is closely connected with the preceding one . convened, to the <strong>Grand</strong> Lodge or General<br />
<strong>The</strong>re has been much misapprehension in relation<br />
to this landmark, which misapprehensential<br />
to the preservation <strong>of</strong> justice, and the<br />
Assembly <strong>of</strong> Masons, is a landmark highly ession<br />
has sometimes led to a denial <strong>of</strong> its existence<br />
in jurisdictions where the <strong>Grand</strong> Master <strong>Grand</strong> Lodges, in adopting a regulation that<br />
prevention <strong>of</strong> oppression . A few modern<br />
was, perhaps, at the very time substantially the decision <strong>of</strong> subordinate Lodges, in cases <strong>of</strong><br />
exercising the prerogative, without the slightest<br />
remark or opposition. (See Sight, Making appeal, have violated this unquestioned land-<br />
expulsion, cannot be wholly set aside upon an<br />
Masons at .)<br />
mark, as well as the principles <strong>of</strong> just government<br />
.<br />
9 . <strong>The</strong> necessity for Masons to congregate<br />
in Lodges is another landmark . It is not to be 14. <strong>The</strong> right <strong>of</strong> every Mason to visit and<br />
understood by this that any ancient landmark sit in every regular Lodge is an unquestionable<br />
landmark <strong>of</strong> the Order . This is called<br />
has directed that permanent organization <strong>of</strong><br />
subordinate Lodges which constitutes one <strong>of</strong> "the right <strong>of</strong> visitation ." This light <strong>of</strong> visitation<br />
has always been recognize as an in-<br />
the features <strong>of</strong> the <strong>Masonic</strong> system as it now<br />
prevails . But the landmarks <strong>of</strong> the Order always<br />
prescribed that Masons should, from travels through the world . And this is beherent<br />
right which inures to every Mason as be<br />
time to time, congregate together for the purpose<br />
<strong>of</strong> either Operative or Speculative labor, divisions for convenience <strong>of</strong> the universal<br />
cause Lodges are justly considered as only<br />
and that these congregations should be called <strong>Masonic</strong> family. This right may, <strong>of</strong> course,<br />
Lodges. Formerly, these were extemporary be impaired or forfeited on special occasions<br />
meetings called together for special purposes, by various circumstances ; but when admission<br />
is refused to a Mason in good and then dissolved, the brethren departing to<br />
standing,
424 LANDMARKS<br />
LANDMARKS<br />
who knocks at the door <strong>of</strong> a Lodge as a visitor,<br />
it is to be expected that some good and sufficient<br />
reason shall be furnished for this violation<br />
<strong>of</strong> what is, in general, a <strong>Masonic</strong> right,<br />
founded on the landmarks <strong>of</strong> the Order .<br />
15 . It is a landmark <strong>of</strong> the Order, that no<br />
visitor unknown to the brethren present, or to<br />
some one <strong>of</strong> them as a Mason, can enter a<br />
Lodge without first passing an examination<br />
according to ancient usage . Of course, if the<br />
visitor is known to any brother present to be a<br />
Mason in good standing, and if that brother<br />
will vouch for his qualifications, the examination<br />
may be dispensed with, as the landmark<br />
refers only to the cases <strong>of</strong> strangers, who are<br />
not to be recognized unless after strict trial,<br />
due examination, or lawful information .<br />
16 . No Lodge can interfere in the business<br />
<strong>of</strong> another Lodge, nor give degrees to brethren<br />
who are members <strong>of</strong> other Lodges . This is undoubtedly<br />
an ancient landmark, founded on<br />
the great principles <strong>of</strong> courtesy and fraternal<br />
kindness, which are at the very foundation <strong>of</strong><br />
our Institution . It has been repeatedly reco<br />
'zed by subsequent statutory enactments<br />
o all <strong>Grand</strong> Lodges .<br />
17 . It is a landmark that every Freemason<br />
is amenable to the laws and regulations <strong>of</strong> the<br />
<strong>Masonic</strong> jurisdiction in which he resides, and<br />
this although he may not be a member <strong>of</strong> any<br />
Lodge. Non-affiliation, which is, in fact, in<br />
itself a <strong>Masonic</strong> <strong>of</strong>fense, does not exempt a<br />
Mason from <strong>Masonic</strong> jurisdiction .<br />
18. Certain qualifications <strong>of</strong> candidates for<br />
initiation are derived from a landmark <strong>of</strong> the<br />
Order . <strong>The</strong>se qualifications are that he shall<br />
be a man-unmutilated, free born, and <strong>of</strong><br />
mature age . That is to say, a woman, a cripple,<br />
or a slave, or one born in slavery, is disqualified<br />
for initiation into the Rites <strong>of</strong> Masonry<br />
. Statutes, it is true, have from time to<br />
time been enacted, enforcing or explaining<br />
these principles ; but the qualifications really<br />
arise from the very nature <strong>of</strong> the <strong>Masonic</strong> Institution,<br />
and from its symbolic teachings, and<br />
have always existed as landmarks .<br />
19 . A belief in the existence <strong>of</strong> God as the<br />
<strong>Grand</strong> Architect <strong>of</strong> the Universe, is one <strong>of</strong> the<br />
most important landmarks <strong>of</strong> the Order . It<br />
has been always admitted that a denial <strong>of</strong> the<br />
existence <strong>of</strong> a Supreme and Superintending<br />
Power is an absolute disqualification for initiation.<br />
<strong>The</strong> annals <strong>of</strong> the Order never yet<br />
have furnished or could furnish an instance in<br />
which an avowed Atheist was ever made a<br />
Mason. <strong>The</strong> very initiatory ceremonies <strong>of</strong><br />
the First Degree forbid and prevent the possibility<br />
<strong>of</strong> such an occurrence .<br />
20. Subsidiary to this belief in God, as a<br />
landmark <strong>of</strong> the Order, is the belief in a resurrection<br />
to a future life . This landmark is<br />
not so positively impressed on the candidate by<br />
exact words as the preceding ; but the doctrine<br />
is taught by very plain implication, and runs<br />
through the whole symbolism <strong>of</strong> the Order .<br />
To believe in Masonry, and not to believe in a<br />
resurrection, would be an absurd anomaly,<br />
which could only be excused by the reflection,<br />
that be, who thus confounded his belief and his<br />
ekepticism was so ignorant <strong>of</strong> the meaning <strong>of</strong><br />
both theories as to have no rational foundation<br />
for his knowledge <strong>of</strong> either.<br />
21 . It is a landmark that a "Book <strong>of</strong> the<br />
Law" shall constitute an indispensable part <strong>of</strong><br />
the furniture <strong>of</strong> every Lodge . I say, advisedly,<br />
Book <strong>of</strong> the Law, because it is not absolutely<br />
required that everywhere the Old and New<br />
Testaments shall be used . <strong>The</strong> "Book <strong>of</strong> the<br />
Law " is that volume which, by the religion <strong>of</strong><br />
the country, is believed to contain the revealed<br />
will <strong>of</strong> the <strong>Grand</strong> Architect <strong>of</strong> the Universe .<br />
Hence, in all Lodges in Christian countries, the<br />
"Book <strong>of</strong> the Law " is composed <strong>of</strong> the Old and<br />
New Testaments ; in a country where Judaism<br />
was the prevailing faith, the Old Testament<br />
alone would be sufficient ; and in<br />
Mohammedan countries, and among Mohammedan<br />
Masons, the Koran might be substituted.<br />
Masonry does not attempt to interfere<br />
with the peculiar religious faith <strong>of</strong> its disciples,<br />
except so far as relates to the belief in<br />
the existence <strong>of</strong> God, and what necessarily results<br />
from that belief . <strong>The</strong> "Book <strong>of</strong> the<br />
Law" is to the Speculative Mason his spiritual<br />
trestle-board; without this he cannot<br />
labor ; whatever he believes to be the revealed<br />
will <strong>of</strong> the <strong>Grand</strong> Architect constitutes for<br />
him this spiritual trestle-board, and must ever<br />
be before him in his hours <strong>of</strong> speculative labor,<br />
to be the rule and guide <strong>of</strong> his conduct . <strong>The</strong><br />
landmark, therefore, requires that a "Book <strong>of</strong><br />
the Law," a religious code <strong>of</strong> some kind, purporting<br />
to be an exemplar <strong>of</strong> the revealed will<br />
<strong>of</strong> God, shall form an essential part <strong>of</strong> the furniture<br />
<strong>of</strong> every Lodge .<br />
22 . <strong>The</strong> equality <strong>of</strong> all Masons is another<br />
landmark <strong>of</strong> the Order . This equality has no<br />
reference to any subversion <strong>of</strong> those gradations<br />
<strong>of</strong> rank which have been instituted by<br />
the usages <strong>of</strong> society . <strong>The</strong> monarch, the<br />
nobleman, or the gentleman is entitled to all<br />
the influence, and receives all the respect,<br />
which rightly belong to his position . But the<br />
doctrine <strong>of</strong> <strong>Masonic</strong> equality implies that, as<br />
children <strong>of</strong> one great Father, we meet in the<br />
Lodge upon the level-that on that level we<br />
are all traveling to one predestined goal-that<br />
in the Lodge genuine merit shall receive more<br />
respect than boundless wealth, and that virtue<br />
and knowledge alone should be the basis <strong>of</strong> all<br />
<strong>Masonic</strong> honors, and be rewarded with preferment<br />
. When the labors <strong>of</strong> the Lodge are<br />
over, and the brethren have retired from their<br />
peaceful retreat, to mingle once more with the<br />
world, each will then again resume that social<br />
position, and exercise the privileges <strong>of</strong> that<br />
rank, to which the customs <strong>of</strong> society entitle<br />
him .<br />
23 . <strong>The</strong> secrecy <strong>of</strong> the Institution is another<br />
and most important landmark . <strong>The</strong> form <strong>of</strong><br />
secrecy is a form inherent in it, existing with it<br />
from its very foundation, and secured to it<br />
by its ancient landmarks . If divested <strong>of</strong> its<br />
secret character, it would lose its identity, and<br />
would cease to be <strong>Freemasonry</strong> . Whatever objections<br />
may, therefore, be made to the Institution<br />
on account <strong>of</strong> its secrecy, and however<br />
much some unskilful brethren have been
LANGES<br />
LANSDOWNE 4~5<br />
unwilling in times <strong>of</strong> trial, for the sake <strong>of</strong> expediency,<br />
to divest it <strong>of</strong> its secret character, it<br />
will be ever impossible to do so, even were the<br />
landmark not standing before us as an insurmountable<br />
obstacle ; because such change <strong>of</strong><br />
its character would be social suicide, and the<br />
death <strong>of</strong> the Order would follow its legalized<br />
exposure. <strong>Freemasonry</strong>, as a secret association,<br />
has lived unchanged for centuries ; as an<br />
open society, it would not last for as many<br />
years .<br />
24 . <strong>The</strong> foundation <strong>of</strong> a speculative science<br />
upon an operative art, and the symbolic<br />
use and explanation <strong>of</strong> the terms <strong>of</strong> that<br />
art, for the purposes <strong>of</strong> religious or moral<br />
teaching, constitute another landmark <strong>of</strong><br />
the Order . <strong>The</strong> Temple <strong>of</strong> Solomon was the<br />
symbolic cradle <strong>of</strong> the Institution, and, therefore,<br />
the reference to the Operative Masonry<br />
which constructed that magnificent edifice,<br />
to the materials and implements which<br />
were employed in its construction, and to<br />
the artists who were engaged in the building,<br />
are all component and essential parts <strong>of</strong> the<br />
body <strong>of</strong> <strong>Freemasonry</strong>, which could not be<br />
subtracted from it without an entire destruction<br />
<strong>of</strong> the whole identity <strong>of</strong> the Order .<br />
Hence, all the comparatively modern rites<br />
<strong>of</strong> Masonry, however they may differ in<br />
other respects, religiously preserve this Temple<br />
history and these operative elements, as<br />
the substratum <strong>of</strong> all their modifications <strong>of</strong><br />
the <strong>Masonic</strong> system .<br />
25. <strong>The</strong> last and crowning landmark <strong>of</strong> all<br />
is, that these landmarks can never be changed .<br />
Nothing can be subtracted from them-nothing<br />
can be added to them-not the slightest<br />
modification can be made in them . As they<br />
were received from our predecessors, we are<br />
bound by the most solemn obligations <strong>of</strong> duty<br />
to transmit them to our successors .<br />
Langes, Savalette de . <strong>The</strong> Master <strong>of</strong><br />
"Les Amis Reunis," who aided in founding<br />
the system <strong>of</strong> Philalethes in 1775 .<br />
Language, Universal . <strong>The</strong> invention <strong>of</strong><br />
a universal language, which men <strong>of</strong> all nations<br />
could understand and through which they<br />
could communicate their thoughts, has always<br />
been one <strong>of</strong> the Utopian dreams <strong>of</strong> certain<br />
philologists . In the seventeenth century,<br />
Dalgarno had written his Ars Signorum to<br />
prove the possibility <strong>of</strong> a universal character<br />
and a philosophical language . About the same<br />
time Bishop Wilkins published his Essay<br />
towards a Real Character and a Philosophical<br />
Language; and even the mathematical Leibnitz<br />
entertained the project <strong>of</strong> a universal language<br />
for all the world . It is not, therefore<br />
surprising, that when the so-called Leland<br />
Manuscript stated that the Masons concealed<br />
a "universelle longage," Mr . Locke, or whoever<br />
was the commentator on that document,<br />
should have been attracted by the statement .<br />
"A universal language," he says, "has been<br />
much desired by the learned <strong>of</strong> many ages . It<br />
is a thing rather to be wished than hoped for .<br />
But it seems the Masons pretend to have such<br />
a thing among them. If it be true, I guess it<br />
must be something like the language <strong>of</strong> the<br />
Pantomimes among the ancient Romans, who<br />
are said to be able, by signs only, to express<br />
and deliver any oration intelligibly to men <strong>of</strong><br />
all nations and languages ."<br />
<strong>The</strong> "guess" <strong>of</strong> the commentator was near<br />
the truth. A universal language founded on<br />
words is utterly impracticable. Even if once<br />
inaugurated by common consent, a thing itself<br />
impossible, the lapse <strong>of</strong> but a few years, and<br />
the continual innovation <strong>of</strong> new phrases,<br />
would soon destroy its universality . But there<br />
are signs and symbols which, by tacit consent,<br />
have always been recognized as the exponents<br />
<strong>of</strong> certain ideas, and these are everywhere<br />
understood . It is well known that such a system<br />
exists over the vast territory occupied by<br />
the North American savages, and that the<br />
Indians <strong>of</strong> two tribes, which totally differ in<br />
language, meeting on the prairie or in the forest,<br />
are enabled, by conventual signs <strong>of</strong> universal<br />
agreement, to hold long and intelligible<br />
intercourse . On such a basis the "universal<br />
language" <strong>of</strong> <strong>Freemasonry</strong> is founded . It is<br />
not universal to the world, but it is to the<br />
Craft ; and a Mason <strong>of</strong> one country and language<br />
meeting a Mason <strong>of</strong> another can make<br />
himself understood for all practical purposes<br />
<strong>of</strong> the Craft, simply because the system <strong>of</strong><br />
signs and symbols has been so perfected that<br />
in every language they convey the same meaning<br />
and make the same impression . This, and<br />
this only, is the extent to which the universal<br />
language <strong>of</strong> Masonry reaches . It would be an<br />
error to suppose that it meets the expectations<br />
<strong>of</strong> Dalgarno or Wilkins, or any other<br />
dreamer, and .that it is so perfect as to supersede<br />
the necessity <strong>of</strong> any other method <strong>of</strong> intercommunication<br />
.<br />
Lansdowne MS. This version <strong>of</strong> the Old<br />
Charges is <strong>of</strong> very early date, about the middle<br />
or latter half <strong>of</strong> the sixteenth century, as these<br />
Free Masons Orders and Constitutions are believed<br />
to have been part <strong>of</strong> the collection made<br />
by Lord Burghley (Sec. <strong>of</strong> State, temp. Edward<br />
VI.), who died A .D. 1598.<br />
Bro. Gould, in his History (vol. i ., p . 61),<br />
says the "MS . is contained on the inner side<br />
<strong>of</strong> three sheets and a half <strong>of</strong> stout paper,<br />
eleven by fifteen inches, making in all seven<br />
folios, many <strong>of</strong> the principal words being in<br />
large letters <strong>of</strong> an ornamental character . Mr.<br />
Sims (MS. Department <strong>of</strong> the British Museum)<br />
does not consider these `Orders' ever<br />
formed a roll, though there are indications <strong>of</strong><br />
the sheets having been stitched together at<br />
the top, and paper or vellum was used for<br />
additional protection . It has evidently `seen<br />
service.' It was published in Freemasons'<br />
Mag., February 24, 1858, and Hughan's Old<br />
Charges (p. 31), and since in facsimile by the<br />
Quatuor Coronati Lodge . <strong>The</strong> catalogue <strong>of</strong> the<br />
Lansdowne MSS.-which consisted <strong>of</strong> twelve<br />
hundred and forty-five volumes, bought by<br />
Parliament, in 1807, for £4925-has the folowing<br />
Rote on the contents <strong>of</strong> this document :
426 LANTURELUS<br />
LATRES<br />
`No . 48 . A very foolish legendary account <strong>of</strong><br />
the original <strong>of</strong> the Order <strong>of</strong> <strong>Freemasonry</strong> '-<br />
in the handwriting, it is said, <strong>of</strong> Sir Henry<br />
Ellis "<br />
Lanturelus, Ordre des . Instituted, according<br />
to Clavel, in 1771, by the Marquis de<br />
Croismare. Its purposes or objects are not<br />
now understood .<br />
Lapicida. A word sometimes used in<br />
<strong>Masonic</strong> documents to denote a Freemason .<br />
It is derived from lapis, a stone, and credo, to<br />
cut, and is employed by Varro and Livy to<br />
signify "a stone-cutter ." But in the low Latin<br />
<strong>of</strong> the Medieval age it took another meaning ;<br />
and Du Cange defines it in his Glossarium as<br />
"tEdeficiorum structor ; Gall. Macon," i . e .,<br />
"A builder <strong>of</strong> edifices ; in French, a Mason" ;<br />
and he quotes two authorities <strong>of</strong> 1304 and<br />
1392, where lapicidx evidently means builders .<br />
In the Vocabularium <strong>of</strong> Ugutio, Anno 1592,<br />
Laoicedius is defined "a cutter <strong>of</strong> stones ."<br />
<strong>The</strong> Latin word now more commonly used by<br />
<strong>Masonic</strong> writers for Freemason isLatomus ; but<br />
Lapicida is purer Latin . (See Latomus .)<br />
Larmenius, Johannes Marcus . According<br />
to the tradition <strong>of</strong> the Order <strong>of</strong> the<br />
Temple-the credibility <strong>of</strong> which is, however,<br />
denied by most <strong>Masonic</strong> scholars-John Mark<br />
Larmenius was in 1314 appointed by James de<br />
Molay his successor as <strong>Grand</strong> Master <strong>of</strong> the<br />
Templars, which power was transmitted by<br />
La;•menius to his successors, in a document<br />
known as the "Charter <strong>of</strong> Transmission ."<br />
(Se-- Temple, Order <strong>of</strong> the .)<br />
La Rochefoucault, Bayers, Le Marquis<br />
de . G . Master <strong>of</strong> the "Rite Ecossais Philosophique"<br />
in 1776 . A Mason <strong>of</strong> considerable<br />
note.<br />
Larudan, Abbe. <strong>The</strong> author <strong>of</strong> a work<br />
entitled Les FrancMagons ecrases . Suite du<br />
here intitule l'Ordre des Franc-Masons trahi,<br />
traduit du Latin . <strong>The</strong> first edition was published<br />
at Amsterdam in 1746. In calling it<br />
the sequel <strong>of</strong> L'Ordre des FrancMagons trahi,<br />
by the Abbe Perau, Larudan has sought to<br />
attribute the authorship <strong>of</strong> his own libelous<br />
work to Perau, but without success, as the internal<br />
evidence <strong>of</strong> style and <strong>of</strong> tone sufficiently<br />
distinguishes the two works . Moss says<br />
(Bibliog., No. 1874) that this work is the<br />
armory from which all subsequent enemies <strong>of</strong><br />
Masonry have derived their weapons . Larudan<br />
was the first to broach the theory that<br />
Oliver Cromwell was the inventor <strong>of</strong> Free-<br />
Masonry .<br />
Lasalle, Troubat de . One <strong>of</strong> the founders<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the "Rite Ecossais<br />
Philosophique ."<br />
Lateran Councils. <strong>The</strong>y were five in<br />
number, regardpd as ecumenical, and were<br />
held in the Church <strong>of</strong> St . John Lateran in<br />
Rome, in 1123, 1139, 1179, 1215, and 1512 .<br />
Latin Lodge. In the year 1785, the <strong>Grand</strong><br />
Lodge <strong>of</strong> Scotland granted a Warrant for<br />
the establishment <strong>of</strong> Roman Eagle Lodge at<br />
Edinburgh ; the whole <strong>of</strong> whose work was conducted<br />
in the Latin language . Of this Lodge,<br />
the celebrated and learned Dr . John Brown<br />
was the founder and Master. He had himself<br />
translated the ritual into the classical language<br />
<strong>of</strong> Rome, and the minutes were written in<br />
Latin. (Lyon's Hist . <strong>of</strong> the Lodge <strong>of</strong> Edinburgh,<br />
p . 257 .) <strong>The</strong> Lodge is No . 160 on the<br />
Scotch Roll, but ceased to work in Latin in<br />
1794 .<br />
Latomia. This word has sometimes been<br />
used in modern <strong>Masonic</strong> documents as the<br />
Latin translation <strong>of</strong> the word Lodge, with what<br />
correctness we will see . <strong>The</strong> Greek Xaroµeiov,<br />
latomeion (or xaroµta), from the roots laas, a<br />
stone, and temno, to cut, meant a place where<br />
stones were cut, a quarry . From this the<br />
Romans got their word latomia, more usually<br />
spelled lautumice, which also, in pure Latinity,<br />
meant a stone-quarry . But as slaves were<br />
confined and made to work in the quarries by<br />
way <strong>of</strong> punishment, the name was given to any<br />
prison excavated out <strong>of</strong> the living rock and<br />
below the surface <strong>of</strong> the earth, and was especially<br />
so applied to the prison excavated by<br />
Servius Tullius under the Capitoline hill at<br />
Rome, and to the state prison at Syracuse .<br />
Both xaro a and lautumice are seldom used<br />
by ancient writers in their primary sense <strong>of</strong><br />
"a stone-quarry," but both are used in the<br />
secondary sense <strong>of</strong> "a prison," and therefore<br />
"Latomia" cannot be considered a good<br />
equivalent for "Lodge ."<br />
Latomus. By <strong>Masonic</strong> writers used as a<br />
translation <strong>of</strong> Freemason into Latin ; thus,<br />
Thory entitles his valuable work, Acta Latomorum,<br />
i. e., "Transactions <strong>of</strong> the Freemasons."<br />
This word was not used in classical<br />
Latinity. In the low Latin <strong>of</strong> the Middle<br />
Ages it was used as equivalent to lapicida .<br />
Du Cange defines it, in the form <strong>of</strong> lathomus,<br />
as a cutter <strong>of</strong> stones, "Caesor lapidum ." He<br />
gives an example from one <strong>of</strong> the ecclesiastical<br />
Constitutions, where we find the expression<br />
"carpentarii ac Latomi," which may<br />
mean Carpenters and Masons or Carpenters<br />
and Stone-Cutters . Du Cange also gives Latomus<br />
as one <strong>of</strong> the definitions <strong>of</strong> Magonetus,<br />
which he derives from the French Mason .<br />
But Maconetus and Latomus could not have<br />
had precisely the same meaning, for in one <strong>of</strong><br />
the examples cited by Du Cange, we have<br />
"Joanne de Bareno, Magoneto, Latonio de<br />
Gratianopolis," i . e ., "John de Bareno, Mason<br />
and Stone-Cutter (?) <strong>of</strong> Grenoble ." Latomus<br />
is here evidently an addition to Maconetus,<br />
showing two different kinds <strong>of</strong> occupation .<br />
We have abundant evidence in Medieval documents<br />
that a Maconetus was a builder, and<br />
a Latomus was most probably an inferior<br />
order, what the <strong>Masonic</strong> Constitutions call a<br />
"rough Mason ." <strong>The</strong> propriety <strong>of</strong> applying<br />
it to a Freemason seems doubtful. <strong>The</strong><br />
word is sometimes found as Lathomus and<br />
Latonius .<br />
Latour d'Auvergne, Le Prince de . President<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the "Rite Ecossais<br />
Philosophique" in 1805, and member <strong>of</strong><br />
the <strong>Grand</strong> Orient <strong>of</strong> France in 1814 .<br />
Latres. This word has given much unnecessary<br />
trouble to the commentators on the<br />
old Records <strong>of</strong> Masonry . In the legend <strong>of</strong> the<br />
Craft contained in all the old Constitutions,
LAUREL<br />
LAWRIE 427<br />
we are informed that the children <strong>of</strong> Lamech<br />
" knew that God would take vengeance for<br />
sinne, either by fire or water, wherefore they<br />
did write these sciences that they had found in<br />
twoe pillars <strong>of</strong> stone, that they might be found<br />
after that God had taken vengeance ; the one<br />
was <strong>of</strong> marble and would not burne, the other<br />
was Latres and would not drowne in water."<br />
(Harleian MS . No . 1942 .) It is the Latin<br />
word later, a brick . <strong>The</strong> legend is derived<br />
from Josephus (Antiq ., I ., ii.), where the same<br />
story is told . Whiston properly translates the<br />
passage, "they made two pillars ; the one <strong>of</strong><br />
brick, the other <strong>of</strong> stone ." <strong>The</strong> original Greek<br />
is irxlv8os, which has the same meaning .<br />
<strong>The</strong> word is variously corrupted in the manuscripts<br />
. Thus the Harleian MS . has latres,<br />
which comes nearest to the correct Latin<br />
plural lateres; the Cooke MS . has lacerus; the<br />
Dowland, laterns ; the Lansdowne, latherne;<br />
and the Sloane MS ., No . 3848, getting furthest<br />
from the truth, has letera . It is strange<br />
that Halliwell (Early Hist . <strong>of</strong>f .M. in England,<br />
2d ed ., p. 8) should have been ignorant <strong>of</strong> the<br />
true meaning, and that Hy. Phillips (Freemasons'<br />
Quarterly Review, 1836, p . 289) in<br />
commenting on the Harleian MS ., should have<br />
supposed that it alluded "to some floating<br />
substance ." <strong>The</strong> Latin word later and the<br />
passage in Josephus ought readily to have led<br />
to an explication .<br />
Laurel Crown . A decoration used in<br />
some <strong>of</strong> the higher degrees <strong>of</strong> the Ancient and<br />
Accepted Scottish Rite . <strong>The</strong> laurel is an emblem<br />
<strong>of</strong> victory ; and the corona triumphalis <strong>of</strong><br />
the Romans, which was given to generals who<br />
had gained a triumph by their conquests, was<br />
made <strong>of</strong> laurel leaves . <strong>The</strong> laurel crown in<br />
Masonry is given to him who has made a conquest<br />
over his passions .<br />
Laurens, J . L. A French <strong>Masonic</strong> writer,<br />
and the author <strong>of</strong> anEssai historique et critique<br />
sur la Franche-Magonnerie, published at Paris<br />
in 1805 . In this work he gives a critical examination<br />
<strong>of</strong> the principal works that have<br />
treated <strong>of</strong> the Institution . It contains also a<br />
refutation <strong>of</strong> the imputations <strong>of</strong> anti-<strong>Masonic</strong><br />
writers. In 1808 he edited an edition <strong>of</strong> the<br />
Vocabulaire desFranc-Masons, the first edition<br />
<strong>of</strong> which had been issued in 1805 . In 1825<br />
was published a Histoire des Initiations de<br />
l'ancienne Egypt with an essay by Laurens on<br />
the origin and aim <strong>of</strong> the Ancient Mysteries .<br />
(HIoss, Bibliographic, No . 3871 .)<br />
Laurie. See Lawrie, Alexander.<br />
Laver, Brazen . A large brazen vessel for<br />
washing placed in the court <strong>of</strong> the Jewish tabernacle,<br />
where the <strong>of</strong>ficiating priest cleansed<br />
his hands and feet, and as well the entrails <strong>of</strong><br />
victims . Constructed by command <strong>of</strong> Moses<br />
(Exod. xxxviii . 8) . A similar vessel was<br />
symbolically used at the entrance, in the modern<br />
French and Scotch Rites, when conferring<br />
the Apprentice Degree . It is used in many <strong>of</strong><br />
the degrees <strong>of</strong> the latter Rite .<br />
Law, Moral . See Moral Law .<br />
Law, Oral. See Oral Law .<br />
Law, Parliamentary . See Parliamentary<br />
Law .<br />
Law, Sacred. <strong>The</strong> Sacred Scriptures, the<br />
Bible, the Great Light in Masonry .<br />
Lawful Information . See Information,<br />
Lawful.<br />
Lawrie, Alexander. He was originally a<br />
stocking-weaver, and afterward became a<br />
bookseller and stationer in Parliament Square,<br />
Edinburgh, and printer <strong>of</strong> the Edinburgh Gazette.<br />
He was appointed bookseller and stationer<br />
to the <strong>Grand</strong> Lodge <strong>of</strong> Scotland, and<br />
afterward <strong>Grand</strong> Secretary . In 1804 he published<br />
a book entitled <strong>The</strong> History <strong>of</strong> <strong>Freemasonry</strong>,<br />
drawn from authentic sources q information<br />
; with an Account <strong>of</strong> the <strong>Grand</strong><br />
Lodge <strong>of</strong> Scotland, from its Institution in<br />
1736 to the present time, compiled from the<br />
Records ; and an Appendix <strong>of</strong> Original<br />
Papers. Of this valuable and interesting<br />
work, Lawrie was at one time deemed the<br />
author notwithstanding that the learning exhibited<br />
in the first part and the numerous<br />
references to Greek and Latin authorities,<br />
furnished abundant internal evidence <strong>of</strong> his<br />
incapacity, from previous education to have<br />
written it . <strong>The</strong> doubt which naturally arises,<br />
whether he was really the author, derives<br />
great support from the testimony <strong>of</strong> the late<br />
Dr . David Irving, Librarian to the Faculty <strong>of</strong><br />
Advocates, Edinburgh . A writer in the Notes<br />
and Queries (3d Ser., iii ., 366), on May 9, 1863,<br />
stated that at the sale <strong>of</strong> the library <strong>of</strong> Dr .<br />
Irving, on Saturday, March 28, 1862, a copy<br />
<strong>of</strong> Lawrie's History <strong>of</strong> <strong>Freemasonry</strong> was sold<br />
for £l . In that copy there was the following<br />
memorandum in the handwriting <strong>of</strong> Dr .<br />
Irving :<br />
"<strong>The</strong> history <strong>of</strong> this book is somewhat curious,<br />
and perhaps there are only two individuals<br />
now living by whom it could be divulged .<br />
<strong>The</strong> late Alexander Lawrie, `<strong>Grand</strong> Stationer,'<br />
wished to recommend himself to the Fraternity<br />
by the publication <strong>of</strong> such a work.<br />
Through Dr . Anderson, he requested me to<br />
undertake its compilation, and <strong>of</strong>fered a suitable<br />
remuneration. As I did not relish the<br />
task, he made a similar <strong>of</strong>fer to my old acquaintance<br />
David Brewster, by whom it was<br />
readily undertaken, and I can say was executed<br />
to the entire satisfaction <strong>of</strong> his employers<br />
. <strong>The</strong> title-page does not exhibit the<br />
name <strong>of</strong> the author, but the dedication bears<br />
the signature <strong>of</strong> Alexander Lawrie, and the<br />
volume is commonly described as Lawrie's<br />
History <strong>of</strong> <strong>Freemasonry</strong> ."<br />
<strong>The</strong>re can be no doubt <strong>of</strong> the truth <strong>of</strong> this<br />
statement . It has never been unusual for<br />
publishers to avail themselves <strong>of</strong> the labors <strong>of</strong> .<br />
literary men and affix their own names to<br />
books which they have written by proxy .<br />
Besides, the familiarity with abstruse learning<br />
that this work exhibits, although totally irreconcilable<br />
with the attainments <strong>of</strong> the<br />
stocking-weaver, can readily be assigned to<br />
Sir David Brewster the philosopher . (See<br />
Lyon's Hist . <strong>of</strong> the Lodge <strong>of</strong> Edinburgh,, p . 55 .)<br />
Lawrie had a son, William Alexaner Laurie<br />
(he had thus, for some unknown reason,<br />
changed the spelling <strong>of</strong> his name), who was for<br />
very many years the <strong>Grand</strong> Secretary <strong>of</strong> the
428 LAW<br />
LEBANON<br />
<strong>Grand</strong> Lodge <strong>of</strong> Scotland, and died in <strong>of</strong>fice in<br />
1870, highly esteemed. In 1859 he published<br />
a new edition <strong>of</strong> the History, with many additions,<br />
under the title <strong>of</strong> <strong>The</strong> History <strong>of</strong> <strong>Freemasonry</strong><br />
and the <strong>Grand</strong> Lodge <strong>of</strong> Scotland, with<br />
chapters on the Knights Templar, Knights <strong>of</strong><br />
St. John, Mark Masonry, and the R . A . Degree.<br />
Law, Sacred. See Sacred Law.<br />
Laws, General . See Laws <strong>of</strong> Masonry .<br />
Laws, Local . See Laws <strong>of</strong> Masonry.<br />
Laws <strong>of</strong> Masonry . <strong>The</strong> laws <strong>of</strong> Masonry,<br />
or those rules <strong>of</strong> action by which the Institution<br />
is governed, are very properly divided<br />
into three classes : 1 . Landmarks. 2 . General<br />
Laws or Regulations . 3 . Local Laws or<br />
Regulations .<br />
1 . Landmarks. <strong>The</strong>se are the unwritten<br />
laws <strong>of</strong> the Order, derived from those ancient<br />
and universal customs which date at so remote<br />
a period that we have no record <strong>of</strong> their origin .<br />
2. General Laws . <strong>The</strong>se are all those Regulations<br />
that have been enacted by such bodies<br />
as had at the time universal jurisdiction .<br />
<strong>The</strong>y operate therefore, over the Craft<br />
wheresoever dispersed ; and as the paramount<br />
bodies which enacted them have long<br />
ceased to exist, it would seem that they are<br />
unrepealable . It is generally agreed that<br />
these General or Universal Laws are to be<br />
found in the old Constitutions and Charges,<br />
so far as they were recognized and accepted<br />
by the <strong>Grand</strong> Lodge <strong>of</strong> England at the revival<br />
in 1717, and adopted previous to the year<br />
1721 .<br />
3. Local Laws . <strong>The</strong>se are the Regulations<br />
which, since 1721, have been and continue to<br />
be enacted by <strong>Grand</strong> Lodges . <strong>The</strong>y are <strong>of</strong><br />
force only in those jurisdictions which have<br />
adopted them, and are repealable by the bodies<br />
which have enacted them . <strong>The</strong>y must, to<br />
be valid, be not repugnant to the Landmarks<br />
or the General Laws, which are <strong>of</strong> paramount<br />
authority .<br />
Lawsuits . In the Old Charges which were<br />
approved in 1722, and published in 1723, by<br />
Anderson, in the Book <strong>of</strong> Constitutions, the<br />
regulations as to lawsuits are thus laid down :<br />
"And if any <strong>of</strong> them do you injury, you must<br />
apply to your own or his Lodge, and from<br />
thence you may appeal to the <strong>Grand</strong> Lodge,<br />
at the Quarterly Communication, and from<br />
thence to the Annual <strong>Grand</strong> Lodge, as has<br />
been the ancient laudable conduct <strong>of</strong> our forefathers<br />
in every nation ; never taking a legal<br />
course but when the case cannot be otherwise<br />
decided, and patiently listening to the honest<br />
and friendly advice <strong>of</strong> Master and Fellows,<br />
when they would prevent you going to law<br />
with strangers, or would excite you to put a<br />
speedy period to all lawsuits, that so you may<br />
mind the affair <strong>of</strong> Masonry with the more<br />
alacrity and success ; but with respect to<br />
Brothers or Fellows at law, the Master and<br />
Brethren should kindly <strong>of</strong>fer their mediation,<br />
which ought to be thankfully submitted to by<br />
the contending brethren ; and if that submission<br />
is impracticable, they must, however,<br />
carry on their process or lawsuit without<br />
wrath and rancor, (not in the common way,)<br />
saying or doing nothing which may hinder<br />
brotherly love and good <strong>of</strong>fices to be renewed<br />
and continued ; that all may see the benign<br />
influence <strong>of</strong> Masonry, as all true Masons have<br />
done from the beginning <strong>of</strong> the world, and will<br />
do to the end <strong>of</strong> time ." (Constitutions, 1723,<br />
p . 56.)<br />
Lax Observance . (Observantia Lata.)<br />
When the Rite <strong>of</strong> Strict Observance was instituted<br />
in Germany by Von Hund, its disciples<br />
gave to all the other German Lodges<br />
which refused to submit to its obedience and<br />
adopt its innovations, but preferred to remain<br />
faithful to the English Rite, the title <strong>of</strong><br />
" Lodges <strong>of</strong> Lax Observance ." Ragon, in his<br />
OrthodoxieMaconnique (p . 236), has committed<br />
the unaccountable error <strong>of</strong> calling it a schism,<br />
established at Vienna in 1767 ; thus evidently<br />
confounding it with Starck's Rite <strong>of</strong> the<br />
Clerks <strong>of</strong> Strict Observance .<br />
Lay Brothers. A society founded in the<br />
eleventh century, consisting <strong>of</strong> two classes,<br />
who were skilled in architecture ; also recognized<br />
as a degree in the Rite <strong>of</strong> Strict Observance<br />
.<br />
Layer . A term used in the old Records to<br />
designate a workman inferior to an Operative<br />
Freemason . Thus : "Alsoe that no Mason<br />
make moulds, square or rule to any rough<br />
layers." (Harleian MS ., No . 2054 .)<br />
In Dr . Murray's new English Dictionary<br />
the word is said to mean "one who lays stones ;<br />
a mason," and is described as obsolete in this<br />
sense . A quotation is given from Wyclif's<br />
Bible <strong>of</strong> 1382, 1 Chron . xxii. 15, "Many craftise<br />
men, masouns and leyers ." [E . L. H .]<br />
Lazarus, Order <strong>of</strong>. An order instituted<br />
in Palestine, termed the "United Order <strong>of</strong> St .<br />
Lazarus and <strong>of</strong> our Beloved Lady <strong>of</strong> Mount<br />
Carmel ." It was a military order engaged<br />
against the Saracens, by whom it was nearly<br />
destroyed . In 1150 the knights assumed the<br />
vows <strong>of</strong> Obedience, Poverty, and Chastity, in<br />
the presence <strong>of</strong> William the Patriarch . In<br />
1572, Gregory XII . united the Italian knights<br />
<strong>of</strong> the order with that <strong>of</strong> St. Maurice. Vincent<br />
de Paul, in 1617, founded a religious order,<br />
which was approved in 1626, and erected into<br />
a congregation in 1632, and so called from the<br />
priory <strong>of</strong> St . Lazarus in Paris, which was occupied<br />
by the order during the French Revolution.<br />
<strong>The</strong> members are called Priests <strong>of</strong><br />
the Mission and are employed in teaching and<br />
missionary labors .<br />
Lebanon . A mountain, or rather a range<br />
<strong>of</strong> mountains in Syria, extending'from beyond<br />
Sidon to Tyre, and forming the northern<br />
boundary <strong>of</strong> Palestine . Lebanon is celebrated<br />
for the cedars which it produces, many<br />
<strong>of</strong> which are from fifty to eighty feet in height,<br />
and cover with their branches a space <strong>of</strong><br />
ground the diameter <strong>of</strong> which is still greater .<br />
Hiram, King <strong>of</strong> Tyre, in whose dominions<br />
Mount Lebanon was situated, furnished these<br />
trees for the building <strong>of</strong> the Temple <strong>of</strong> Solomon.<br />
In relation to Lebanon, Kitto, in his<br />
Biblical Cyclopedia, has these remarks : "<strong>The</strong><br />
forests <strong>of</strong> the Lebanon mountains only could
LEBANON<br />
LECTURE 429<br />
supply the timber for the Temple . Such <strong>of</strong><br />
these forests as lay nearest the sea were in the<br />
possession <strong>of</strong> the Phoenicians, among whom<br />
timber was in such constant demand that<br />
they had acquired great and acknowledged<br />
skill in the felling and transportation there<strong>of</strong> ;<br />
and hence it was <strong>of</strong> such importance that<br />
Hiram consented to employ large bodies <strong>of</strong><br />
men in Lebanon to hew timber as well as<br />
others to perform the service <strong>of</strong> bringing it<br />
down to the seaside, whence it was to be taken<br />
along the coasts in floats to the port <strong>of</strong> Joppa,<br />
from which place it could be easily taken<br />
across the country to Jerusalem ."<br />
<strong>The</strong> Ancient and Accepted Scottish Rite<br />
has dedicated to this mountain its Twentysecond<br />
Degree, or Prince <strong>of</strong> Lebanon . <strong>The</strong><br />
Druses now inhabit Mount Lebanon, and<br />
still preserve there a secret organization .<br />
(See Druses .)<br />
Lebanon, Prince <strong>of</strong> . See Knight <strong>of</strong> the<br />
Royal Ax.<br />
Le Bauld de Nans, Claude Etienne. A<br />
distinguished <strong>Masonic</strong> writer, born at Besancon<br />
in 1736. He was by pr<strong>of</strong>ession a highly<br />
respected actor, and a man <strong>of</strong> much learning,<br />
which he devoted to the cultivation <strong>of</strong> <strong>Freemasonry</strong><br />
. He was for seven years Master <strong>of</strong><br />
the Lodge St . Charles de 1'Union, in Mannheim<br />
; and on his removal to Berlin, in 1771,<br />
became the Orator <strong>of</strong> the Lodge Royale York<br />
de 1'Amitie, and editor <strong>of</strong> a <strong>Masonic</strong> journal .<br />
He delivered, while Orator <strong>of</strong> the Lodge-a<br />
position which he resigned in 1778-a large<br />
number <strong>of</strong> discourses, a collection <strong>of</strong> which<br />
was published at Berlin in 1788. He also<br />
composed many <strong>Masonic</strong> odes and songs,<br />
and published, in 1781, a collection <strong>of</strong> his<br />
songs for the use <strong>of</strong> the Lodge Royale York,<br />
and in 1786, his Lyre Magonnique . He is described<br />
by his contemporaries as a man <strong>of</strong><br />
great knowledge and talents, and Fessler has<br />
paid a warm tribute to his learning and to his<br />
labors in behalf <strong>of</strong> Masonry . He died at Berlin<br />
in 1789.<br />
Leehangeur. An <strong>of</strong>ficer <strong>of</strong> one <strong>of</strong> the<br />
Lodges <strong>of</strong> Milan, Italy, <strong>of</strong> whom Rebold<br />
(Hilt. des Trois G . Loges, p . 575) gives the following<br />
account . When, in 1805, a Supreme<br />
Council <strong>of</strong> the Ancient and Accepted Scottish<br />
Rite was established at Milan, Lechangeur<br />
became a candidate for membership . He<br />
received some <strong>of</strong> the degrees ; but subsequently<br />
the founders <strong>of</strong> the Council, for satisfactory<br />
reasons, declined to confer upon him<br />
the superior grades . Incensed at this, Lechangeur<br />
announced to them that he would<br />
elevate himself above them by creating a rite<br />
<strong>of</strong> ninety degrees, into which they should not be<br />
admitted . He carried this project into effect,<br />
and the result was the Rite <strong>of</strong> Mizraim, <strong>of</strong><br />
which he declared himself to be the Superior<br />
<strong>Grand</strong> Conservator . His energies seem to<br />
have been exhausted in the creation <strong>of</strong> his unwieldy<br />
rite, for no Chapters were established<br />
except in the city <strong>of</strong> Naples. But in 1810 a<br />
patent was granted by him to Michel Bedarride,<br />
by whom the Rite was propagated in<br />
France. Lechangeur's fame, as the founder<br />
<strong>of</strong> the Rite, was overshadowed by the greater<br />
zeal and impetuosity <strong>of</strong> Bedarride, by whom<br />
his self-assumed prerogatives were usurped .<br />
He died in 1812 .<br />
Lecture. Each degree <strong>of</strong> Masonry contains<br />
a course <strong>of</strong> instruction, in which the ceremonies,<br />
traditions, and moral instruction appertaining<br />
to the degree are set forth. This<br />
arrangement is called a lecture. Each lecture,<br />
for the sake <strong>of</strong> convenience, and for the<br />
purpose <strong>of</strong> conforming to certain divisions in<br />
the ceremonies, is divided into sections, the<br />
number <strong>of</strong> which have varied at different periods,<br />
although the substance remains the same .<br />
According to Preston, the lecture <strong>of</strong> the first<br />
degree contains six sections ; that <strong>of</strong> the<br />
second, four ; and that <strong>of</strong> the third twelve .<br />
But according to the arrangement adoptedin<br />
this country, commonly known as the<br />
lectures," there are three sections in the first<br />
degree, two in the second, and three in the<br />
third .<br />
In the Entered Apprentices', the first section<br />
is almost entirely devoted to a recapitulation<br />
<strong>of</strong> the ceremonies <strong>of</strong> initiation . <strong>The</strong><br />
initiatory portion, however, supplies certain<br />
modes <strong>of</strong> recognition . <strong>The</strong> second section is<br />
occupied with an explanation <strong>of</strong> the ceremonies<br />
that had been detailed in the first-the two<br />
together furnishing the interpretation <strong>of</strong> ritualistic<br />
symbolism . <strong>The</strong> third is exclusively<br />
occupied in explaining the signification <strong>of</strong> the<br />
symbols peculiar to the degree .<br />
In the Fellow-Craft's Degree, the first section,<br />
like the first section <strong>of</strong> the Entered Apprentice,<br />
is merely a recapitulation <strong>of</strong> ceremonies,<br />
with a passing commentary on some<br />
<strong>of</strong> them . <strong>The</strong> second section introduces the<br />
neophyte for the first time to the differences<br />
between Operative and Speculative Masonry<br />
and to the Temple <strong>of</strong> King Solomon as a<br />
<strong>Masonic</strong> symbol, while the candidate is ingeniously<br />
deputed as a seeker after knowledge<br />
.<br />
the Master's Degree the first section<br />
is again only a detail <strong>of</strong> ceremonies . <strong>The</strong><br />
second section is the most important and impressive<br />
portion <strong>of</strong> all the lectures, for it contains<br />
the legend on which the whole symbolic<br />
character <strong>of</strong> the Institution is founded . <strong>The</strong><br />
third section is an interpretation <strong>of</strong> the symbols<br />
<strong>of</strong> the degree, and is, <strong>of</strong> all the sections,<br />
the one least creditable to the composer .<br />
In fact, it must be confessed that many <strong>of</strong><br />
the interpretations g~ven in these lectures are<br />
unsatisfactory to the cultivated mind, and<br />
seem to have been adopted on the principle<br />
<strong>of</strong> the old Egyptians, who made use <strong>of</strong> symbols<br />
to conceal rather than to express their<br />
thoughts. Learned Masons have been, therefore,<br />
always disposed to go beyond the mere<br />
technicalities and stereotyped phrases <strong>of</strong> the<br />
lectures, and to look in the history and the<br />
philosophy <strong>of</strong> the ancient religions, and the<br />
organization <strong>of</strong> the ancient mysteries, for a<br />
true explanation <strong>of</strong> most <strong>of</strong> the symbols <strong>of</strong><br />
Masonry, and there they have always been<br />
enabled to find this true interpretation . <strong>The</strong><br />
lectures, however, serve as an introduction or
430 LECTURER<br />
LECTURES<br />
liminary essay, enabling the student, as<br />
advances in his initiation, to become acguainted<br />
with the symbolic character <strong>of</strong> the<br />
Institution . But if he ever expects to become<br />
a learned Mason, he must seek in other sources<br />
for the true development <strong>of</strong> <strong>Masonic</strong> symbolism<br />
. <strong>The</strong> lectures alone are but the primer <strong>of</strong><br />
the science .<br />
Lecturer, <strong>Grand</strong> . An <strong>of</strong>ficer known only<br />
in the United States. He is appointed by the<br />
<strong>Grand</strong> Master or the <strong>Grand</strong> Lodge . His duty<br />
is to visit the subordinate Lodges, and instruct<br />
them in the ritual <strong>of</strong> the Order as practised in<br />
his jurisdiction, for which he receives compensation<br />
partly from the <strong>Grand</strong> Lodge and partly<br />
from the Lodges which he visits .<br />
Lectures, History <strong>of</strong> the . To each <strong>of</strong> the<br />
degrees <strong>of</strong> Symbolic Masonry a catechetical<br />
instruction is appended, in which the ceremonies,<br />
traditions, and other esoteric instructions<br />
<strong>of</strong> the degree are contained . A knowledge<br />
<strong>of</strong> these lectures which must, <strong>of</strong> course, be<br />
communicated by oral teaching-constitutes<br />
a very important part <strong>of</strong> a <strong>Masonic</strong> education ;<br />
and, un the great progress made within the<br />
resent century <strong>Masonic</strong> literature, many<br />
p`bright Masons," as they are technically<br />
styled, could claim no other foundation than<br />
such a knowledge for their high <strong>Masonic</strong> reputation.<br />
But some share <strong>of</strong> learning more<br />
difficult to attain, and more sublime in its<br />
character than anything to be found in these<br />
oral catechisms, is now considered necessary<br />
to form a <strong>Masonic</strong> scholar. Still, as the best<br />
commentary on the ritual observances is to be<br />
found in the lectures, and as they also furnish a<br />
large portion <strong>of</strong> that secret mode <strong>of</strong> recognition,<br />
or that universal language, which has<br />
always been the boast <strong>of</strong> the Institution, not<br />
only is a knowledge <strong>of</strong> them absolutely necessary<br />
to every practical Freemason, but a history<br />
<strong>of</strong> the changes which they have from time<br />
to time undergone constitutes an interesting<br />
part <strong>of</strong> the literature <strong>of</strong> the Order.<br />
Comparatively speaking (comparatively in<br />
respect to the age <strong>of</strong> the <strong>Masonic</strong> Institution),<br />
the system <strong>of</strong> Lodge lectures is undoubtedly a<br />
modern invention . That is to say, we can<br />
find no traces <strong>of</strong> any forms <strong>of</strong> lectures like the<br />
present before the middle, or perhaps the close,<br />
<strong>of</strong> the seventeenth century . Examinations,<br />
however, <strong>of</strong> a technical nature, intended to<br />
test the claims <strong>of</strong> the person examined to the<br />
privileges <strong>of</strong> the Order, appear to have existed<br />
at an early period . <strong>The</strong>y were used until at<br />
least the middle <strong>of</strong> the eighteenth century,<br />
but were perpetually changing, so that the<br />
tests <strong>of</strong> one generation <strong>of</strong> Masons constituted<br />
no tests for the succeeding one . Oliver very<br />
properly describes them as being "something<br />
like the conundrums <strong>of</strong> the present day-difficult<br />
<strong>of</strong> comprehension-admitting only <strong>of</strong><br />
one answer, which appeared to have no direct<br />
correspondence with the question, and applicable<br />
only in consonance with the mysteries<br />
and symbols <strong>of</strong> the Institution." (On the <strong>Masonic</strong><br />
Tests <strong>of</strong> the Eighteenth Century . Golden<br />
Remains, vol . iv ., p . 16 .) <strong>The</strong>se tests were<br />
sometimes, at first, distinct from the lectures,<br />
and sometimes, at a later period, incorporated<br />
with them . A specimen is the answer to the<br />
question, "How blows the wind? " which was,<br />
"Due east and west ."<br />
<strong>The</strong> "Examination <strong>of</strong> a German Stone-<br />
Mason," which is given by Findel in the appendix<br />
to his History, was most probably in<br />
use in the fourteenth century . Dr . Oliver<br />
was in possession <strong>of</strong> what purports to be a<br />
formula, which he supposes to have been used<br />
during the <strong>Grand</strong> Mastership <strong>of</strong> Archbishop<br />
Chichely, in the reign <strong>of</strong> Henry VI ., and from<br />
which (Rev, <strong>of</strong> a Sq ., p . 11) he makes the following<br />
extracts :<br />
"Q . Peace be here? A . I hope there is .<br />
Q . What o'clock is it? A . It is going to six,<br />
or going to twelve . Q . Are you very busy?<br />
A . No. Q . Will you give or take? A . Both ;<br />
or which you please . Q . How go squares?<br />
A . Straight . Q . Are you rich or poor? A .<br />
Neither. Q . Change me that? A . I will .<br />
Q. In the name <strong>of</strong> the King and the Holy<br />
Church, are you a Mason? A . I am so taken<br />
to be. Q . What is a Mason? A . A man<br />
begot b a man, born <strong>of</strong> a woman, brother to a<br />
king . Q. What is a fellow? A . A companion<br />
<strong>of</strong> a prince, etc ."<br />
<strong>The</strong>re are other questions and answers <strong>of</strong> a<br />
similar nature, conveying no instruction, and<br />
intended apparently to be used only as tests .<br />
Dr . Oliver attributes, it will be seen, the date<br />
<strong>of</strong> these questions to the beginning <strong>of</strong> the fifteenth<br />
century ; but the correctness <strong>of</strong> this<br />
assumption is doubtful . <strong>The</strong>y have no internal<br />
evidence in style <strong>of</strong> having been the invention<br />
<strong>of</strong> so early a period <strong>of</strong> the English tongue .<br />
<strong>The</strong> earliest form <strong>of</strong> catechism that we have<br />
on record is that contained in the Sloane<br />
MS ., No. 3329, now in the British Museum,<br />
which has been printed and published by the<br />
Rev. A . F . A . Woodford. One familiar with<br />
the catechisms <strong>of</strong> the eighteenth century will<br />
detect the origin <strong>of</strong> much that they contain<br />
in this early specimen. It is termed in the<br />
manuscript the Mason's "private discourse<br />
by way <strong>of</strong> question and answer," and is in<br />
these words :<br />
"Q . Are you a mason? A . Yes, I am a<br />
Freemason. Q. How shall I know that? A .<br />
By perfect signes and tokens and the first<br />
poynts <strong>of</strong> my Entrance . Q. Which is the first<br />
signe or token, shew me the first and I will<br />
shew you the second. A . <strong>The</strong> first is heal<br />
and conceal or conceal and keep secrett by no<br />
less paine than cutting my tongue from my<br />
throat. Q . Where were you made a mason?<br />
A . In a just and perfect or just and lawfull<br />
lodge . Q. What is a just and perfect or just<br />
and lawfull lodge? A . A just and perfect<br />
lodge is two Interprintices two fellow crafter<br />
and two Mast'rs, more or fewer the more the<br />
merrier the fewer the better chear but if need<br />
require five will serve that is, two Inter rintices,<br />
two fellow craftes and one Mast r on<br />
the highest hill or lowest valley <strong>of</strong> the world<br />
without the crow <strong>of</strong> a cock or the bark <strong>of</strong> a<br />
dogg. Q . From whome do you derive your<br />
rincipalls? A . From a great'r than you .<br />
. Who is that on earth that is great'r than a<br />
6
LECTURES<br />
LECTURES 431<br />
freemason? A . He y't was caryed to y'e<br />
highest pinnicall <strong>of</strong> the temple <strong>of</strong> Jerusalem .<br />
Q . Whith'r is your lodge shut or open ? A .<br />
It is shut. Q. Where lyes the keys <strong>of</strong> the<br />
lodge doore? A . <strong>The</strong>y ley in a bound case or<br />
under a three cornered pavem't about a foote<br />
and halfe from the lodge door . Q. What is<br />
the key <strong>of</strong> your lodge doore made <strong>of</strong>? A .<br />
It is not made <strong>of</strong> wood stone iron or steel<br />
or any sort <strong>of</strong> mettle but the tongue <strong>of</strong> good<br />
report behind a Broth'rs back as well as before<br />
his face . Q . How many jewels belong to<br />
your lodge? A . <strong>The</strong>re are three the square<br />
pavem't the blazing star and the Danty tassley<br />
. Q. How long is the cable rope <strong>of</strong> your<br />
lodge? A . As long as from the Lop <strong>of</strong> the<br />
liver to the root <strong>of</strong> the tongue . Q . How many<br />
lights are in your lodge? A . Three the sun<br />
the mast'r and the square . Q . How high is<br />
your lodge? A . Without foots yards or<br />
Inches, it reaches to heaven . Q . How stood<br />
your lodge? A . East and west as all holly<br />
Temples stand . Q . W'ch is the mast'rs place<br />
in the lodge? A . <strong>The</strong> east place is the mast'rs<br />
place in the lodge and the jewell resteth on him<br />
first and he setteth men to worke w't the m'rs<br />
have in the forenoon the wardens reap in the<br />
afternoon. Q. Where was the word first given?<br />
A . At the tower <strong>of</strong> Babylon. Q. Where did<br />
they first call their lodge? A . At the holy<br />
chapell <strong>of</strong> St . John. Q . How stood your<br />
lodge? A . As the said holy chapell and all<br />
other holy Temples stand (viz .) east and west .<br />
Q . How many lights are in your lodge? A .<br />
Two one to see to go in and another to see to<br />
work . Q . What were you sworne by? A .<br />
By God and the square . Q. Whither above<br />
the cloathes or und'r the cloathes? A . Und'r<br />
the cloathes. Q. Und'r what acme? A . Und'r<br />
the right arme. God is gratfull to all Worehipfull<br />
Mast'rs and fellows in that worshipfull<br />
lodge from whence we last came and to<br />
you good fellow w't is your name . A . J or B<br />
then giving the grip <strong>of</strong> the hand he will say<br />
Broth 'r John greet you well you. A . God's<br />
good greeting to you dear Broth'r ."<br />
But when we speak <strong>of</strong> the lectures, in the<br />
modern sense, as containing an exposition <strong>of</strong><br />
the symbolism <strong>of</strong> the Order, we may consider<br />
it as an established historical fact, that the<br />
Fraternity were without any such system until<br />
after the revival in 1717 . Previous to that<br />
time brief extemporary addresses and charges<br />
in addition to these test catechisms were used<br />
by the Masters <strong>of</strong> Lodges, which, <strong>of</strong> course,<br />
varied in excellence with the varied attainments<br />
and talents <strong>of</strong> the presiding <strong>of</strong>ficer .<br />
We know, however, that a series <strong>of</strong> charges<br />
were in use about the middle and end <strong>of</strong> the<br />
seventeenth century, which were ordered "to<br />
be read at the making <strong>of</strong> a Freemason ."<br />
<strong>The</strong>se "Charges and Covenants," as they<br />
were called, contained no instructions on the<br />
symbolism and ceremonies <strong>of</strong> the Order, but<br />
were confined to an explanation <strong>of</strong> the duties<br />
<strong>of</strong> Masons to each other . <strong>The</strong>y were altogether<br />
exoteric in their character, and have<br />
accordingly been repeatedly printed in the authorized<br />
publications <strong>of</strong> the Fraternity .<br />
Dr . Oliver, who had ampler opportunities<br />
than any other <strong>Masonic</strong> writer <strong>of</strong> investigating<br />
this subject, says that the earliest authorized<br />
lectures with which he has met were<br />
those <strong>of</strong> 1720 . <strong>The</strong>y were arranged by Drs .<br />
Anderson and Desaguliers, perhaps at the<br />
same time that they were compiling the<br />
Charges and Regulations from the ancient<br />
Constitutions . <strong>The</strong>y were written in a catechetical<br />
form, which form has ever since been<br />
retained in all subsequent <strong>Masonic</strong> lectures .<br />
Oliver says that "the questions and answers<br />
are short and comprehensive, and contain a<br />
brief digest <strong>of</strong> the general principles <strong>of</strong> the<br />
Craft as it was understood at that period ."<br />
<strong>The</strong> "digest" must, indeed, have been brief,<br />
since the lecture <strong>of</strong> the Third Degree, or what<br />
was called "the Master's Part," contained<br />
only thirty-one questions many <strong>of</strong> which are<br />
simply tests <strong>of</strong> recognition . Dr . Oliver says<br />
the number <strong>of</strong> questions was only seven ; but<br />
he probably refers to the seven tests which<br />
conclude the lecture . <strong>The</strong>re axe, however,<br />
twenty-four other questions that precede<br />
these.<br />
A comparison <strong>of</strong> these-the primitive lectures,<br />
as they may be called-with those in<br />
use in America at the present day, demonstrate<br />
that a great many changes have taken<br />
place. <strong>The</strong>re are not only omissions <strong>of</strong> some<br />
things, and additions <strong>of</strong> others, but sometimes<br />
the explanations <strong>of</strong> the same points are<br />
entirely different in the two systems. Thus<br />
the Andersonian lectures describe the " furniture<br />
" <strong>of</strong> a Lodge as being the "Mosaic pavement,<br />
blazing star, and indented tassel, emblems<br />
which are now, perhaps more properly,<br />
designated as "ornaments ." But the present<br />
furniture <strong>of</strong> a Lodge is also added to the pavement,<br />
star, and tassel, under the name <strong>of</strong><br />
"other furniture ." <strong>The</strong> "greater lights" <strong>of</strong><br />
Masonry are entirely omitted, or, if we are to<br />
suppose them to be meant by the expression<br />
"fixed lights," then these are referred, differently<br />
from our system, to the three windows <strong>of</strong><br />
the Lodge.<br />
In the First Degree may be noticed, among<br />
others, the following points in the Andersonian<br />
lectures which are omitted in the American<br />
system : the place and duty <strong>of</strong> the Senior<br />
and Junior Entered Apprentices, the punishment<br />
<strong>of</strong> cowans, the bone bone-box, and all<br />
that refers to it ; the clothing <strong>of</strong> the Master,<br />
the age <strong>of</strong> an Apprentice, the uses <strong>of</strong> the day<br />
and night, and the direction <strong>of</strong> the wind .<br />
<strong>The</strong>se latter, however, are, strictly speaking<br />
what the Masons <strong>of</strong> that time denominated<br />
"tests ." In the same degree, the following,<br />
besides many other important points in the<br />
present system are altogether omitted in the<br />
old lectures <strong>of</strong> Anderson : the place where<br />
Masons anciently met, the theological ladder,<br />
and the lines parallel . Important charges<br />
have been made in several particulars ; as, for<br />
instance, in the "points <strong>of</strong> entrance," the ancient<br />
lecture giving an entirely different interpretation<br />
<strong>of</strong> the e ression, and designating<br />
what are now call " points <strong>of</strong> entrance" by<br />
the term "principal signs" ; the distinctions
432 LECTURES<br />
LECTURES<br />
between Operative and Speculative Masonry,<br />
which are now referred to the Second Degree,<br />
are there given in the First ; and the dedication<br />
<strong>of</strong> the Bible, compass, and square is differently<br />
explained .<br />
In the Second Degree, the variations <strong>of</strong> the<br />
old from the modern lectures are still greater .<br />
<strong>The</strong> old lecture is, in the first place, very brief,<br />
and much instruction deemed important at<br />
the present day was then altogether omitted .<br />
<strong>The</strong>re is no reference to the distinctions between<br />
Operative and Speculative Masonry<br />
(but this topic is adverted to in the former<br />
lecture) ; the approaches to the middle chamber<br />
are very differently arranged ; and not a<br />
single wordy is said <strong>of</strong> the fords <strong>of</strong> the river<br />
Jordan. It must be confessed that the ancient<br />
lecture <strong>of</strong> the Fellow-Craft is immeasurably<br />
inferior to that contained in the modern<br />
system, and especially in that <strong>of</strong> Webb .<br />
<strong>The</strong> Andersonian lecture <strong>of</strong> the Third Degree<br />
is brief, and therefore imperfect . <strong>The</strong><br />
legend is, <strong>of</strong> course, referred to, and its explanation<br />
occupies nearly the whole <strong>of</strong> the lecture ;<br />
but the details are meager, and many important<br />
facts are omitted, while there are in other<br />
points striking differences between the ancient<br />
and the present system .<br />
But, after all, there is a general feature <strong>of</strong><br />
similarity-a substratum <strong>of</strong> identity-pervading<br />
the two systems <strong>of</strong> lectures-the ancient<br />
and the modern-which shows that the<br />
one derives its parentage from the other . In<br />
fact, some <strong>of</strong> the answers given in the year<br />
1730 are, word for word, the same as those<br />
used in America at the present time .<br />
[Martin Clare and Dunckerley (q . v .) are<br />
<strong>of</strong>ten credited with being revisers <strong>of</strong> the English<br />
ritual and lectures, but as there is no<br />
pro<strong>of</strong> whatever that they had anything to<br />
do with such revision it does not seem<br />
worth while to repeat the well-worn tale here .<br />
-E . L . H .]<br />
[Nothing can be said with any certainty<br />
about the lectures in England until the last<br />
quarter <strong>of</strong> the eighteenth century, when William<br />
Preston took the matter in hand and<br />
revised or more probably rewrote them entirely<br />
.-E . L. H .]<br />
He divided the lecture on the First Degree<br />
pinto six sections, the Second into four, and the<br />
third into twelve . But <strong>of</strong> the twelve sections<br />
<strong>of</strong> the third lecture, seven only strictly appertain<br />
to the Master's Degree, the remaining five<br />
referring to the ceremonies <strong>of</strong> the Order<br />
which, in the Adierican system are contained<br />
in the Past Master's lectA*e. Neaten has recapitulated<br />
the subjects <strong>of</strong> these several lectures<br />
in his Illustrations <strong>of</strong> Masonry ; and if<br />
the book were not now so readily accessible, it<br />
would be worth while to copy his remarks .<br />
It is sufficient, however, to say that he has presented<br />
us with a philosophical system <strong>of</strong> Masonry,<br />
which, coming immediately after the<br />
unscientific and scanty details which up to his<br />
time had been the subjects <strong>of</strong> Lodge instructions,<br />
must have been like the bursting forth<br />
<strong>of</strong> a sun from the midst <strong>of</strong> midnight darkness .<br />
<strong>The</strong>re was no twilight or dawn to warn the<br />
unexpectant Fraternity <strong>of</strong> the light that was<br />
about to shine upon them . But at once<br />
without preparation-without any gradual<br />
progress or growth from almost nothing to<br />
superfluity-the Prestonian lectures were<br />
given to the Order in all their fulness <strong>of</strong> illustration<br />
and richness <strong>of</strong> symbolism and science,<br />
as a substitute for the plain and almost unmeaning<br />
systems that had previously prevailed<br />
. Not that <strong>Freemasonry</strong> had not always<br />
been a science, but that for all that time,<br />
and longer, her science had been dormanthad<br />
been in abeyance . From 1717 the Craft<br />
had been engaged in something less pr<strong>of</strong>itable,<br />
but more congenial than the cultivation <strong>of</strong><br />
<strong>Masonic</strong> science. <strong>The</strong> pleasant suppers, the<br />
modicums <strong>of</strong> punch, the harmony <strong>of</strong> song, the<br />
miserable puns, which would have provoked<br />
the ire <strong>of</strong> Johnson beyond anything that Boswell<br />
has recorded, left no time for inquiry into<br />
abstruser matters . <strong>The</strong> revelations <strong>of</strong> Dr .<br />
Oliver's square furnish us abundant positive<br />
evidence <strong>of</strong> the low state <strong>of</strong> <strong>Masonic</strong> literature<br />
in those days ; and if we need negative pro<strong>of</strong>,<br />
we will find it in the entire absence <strong>of</strong> any<br />
readable book on Scientific Masonry, until the<br />
appearance <strong>of</strong> Hutchinson's and Preston's<br />
works. Preston's lectures were, therefore,<br />
undoubtedly the inauguration <strong>of</strong> a new era in<br />
the esoteric system <strong>of</strong> <strong>Freemasonry</strong> .<br />
<strong>The</strong>se lectures continued for nearly half a<br />
century to be the authoritative text <strong>of</strong> the<br />
Order in England . But in 1813 the two<br />
<strong>Grand</strong> Lodges-the "Moderns" and the<br />
"Ancients," as they were called-after years<br />
<strong>of</strong> antagonism, were happily united, and then,<br />
as the first exercise <strong>of</strong> this newly combined authority,<br />
it was determined "to revise" the<br />
system <strong>of</strong> lectures .<br />
This duty was entrusted to the Rev. Dr .<br />
Hemming, the Senior <strong>Grand</strong> Warden, and the<br />
result was the Union or Hemming lectures,<br />
which are now the authoritative standard <strong>of</strong><br />
English Masonry. In these lectures many<br />
alterations <strong>of</strong> the Prestonian system were<br />
made, and some <strong>of</strong> the most cherished symbols<br />
<strong>of</strong> the Fraternity were abandoned, as, for instance,<br />
the twelve grand points, the initiation <strong>of</strong><br />
the free born, and the lines parallel . Preston's<br />
lectures were rejected in consequence, it is<br />
said, <strong>of</strong> their Christian references ; and Dr .<br />
Hemming, in attempting to avoid this error,<br />
fell into a greater one, <strong>of</strong> omitting in his new<br />
course some <strong>of</strong> the important ritualistic landmarks<br />
<strong>of</strong> the Order .<br />
[Nothing definite can be stated about the<br />
lectures used in America until near the end <strong>of</strong><br />
the eighteenth century, when a system <strong>of</strong> lectures<br />
was put forth by Thomas Smith Webb .<br />
-E. L. H.]<br />
<strong>The</strong> lectures <strong>of</strong> Webb contained much that<br />
was almost a verbal copy <strong>of</strong> parts <strong>of</strong> Preston ;<br />
but the whole system was briefer, and the<br />
paragraphs were framed with an evident view<br />
to facility in committing them to memory . It<br />
is an herculean task to acquire the whole system<br />
<strong>of</strong> Prestonian lectures, while that <strong>of</strong> Webb<br />
may be mastered in a comparatively short<br />
time, and by much inferior intellects. <strong>The</strong>re
LEFRANC<br />
LEGEND 433<br />
have, in consequence, in former years been<br />
many "bright Masons" and "skilful lecturers<br />
" whose brightness and skill consisted only<br />
in the easy repetition from memory <strong>of</strong> the set<br />
form <strong>of</strong> phrases established by Webb, and who<br />
were otherwise ignorant <strong>of</strong> all the science, the<br />
philosophy, and the history <strong>of</strong> Masonry . But<br />
m the later years, a perfect verbal knowledge<br />
<strong>of</strong> the lectures has not been esteemed so highly<br />
in America as in England, and the most erudite<br />
Masons have devoted themselves to the<br />
study <strong>of</strong>-those illustrations and that symbolism<br />
<strong>of</strong> the Order which lie outside <strong>of</strong> the lectures.<br />
Book Masonry-that is, the study <strong>of</strong><br />
the principles <strong>of</strong> the Institution as any other<br />
science is studied, by means <strong>of</strong> the various<br />
treatises which have been written on these<br />
subjects-has been, from year to year, getting<br />
more popular with the American <strong>Masonic</strong> public<br />
which is becoming emphatically a reading<br />
people .<br />
<strong>The</strong> lecture on the Third Degree is eminently<br />
Hutchinsonian in its character, and<br />
contains the bud from which, by a little cultivation,<br />
we might bring forth a gorgeous blossom<br />
<strong>of</strong> symbolism. Hence, the Third Degree<br />
has always been the favorite <strong>of</strong> American Masons.<br />
But the lectures <strong>of</strong> the First and Second<br />
degrees, the latter particularly, are meaer<br />
and unsatisfactory . <strong>The</strong> explanations,<br />
f<br />
or instance, <strong>of</strong> the form and extent <strong>of</strong> the<br />
Lodge, <strong>of</strong> its covering <strong>of</strong> the theological ladder,<br />
and especially <strong>of</strong> the point within the<br />
circle, will disappoint any intellectual student<br />
who is seeking, in a symbolical science, for<br />
some rational explanation <strong>of</strong> its symbols that<br />
promises to be worthy <strong>of</strong> his investigations .<br />
Lefranc. <strong>The</strong> Abb6 Lefranc, Superior <strong>of</strong><br />
the House <strong>of</strong> the Eudistes at Caen was a very<br />
bitter enemy <strong>of</strong> <strong>Freemasonry</strong>, an~ the author<br />
<strong>of</strong> two libelous works against <strong>Freemasonry</strong>,<br />
both published in Paris ; the first and best<br />
known, entitled Le Voile leve pour les curteux,<br />
ou le secret des revolutions, revels d<br />
l'aide de la Franc-Magonnerie, 1791 (republished<br />
at Liege in 1827), and the other, Conjuration<br />
contre la religion Catholique et les<br />
souverains, dont le projet, eongu eu France,<br />
doit s'exeeuter dens l'univers entier, 1792 .<br />
In these scandalous books, and especially in<br />
the former, Lefranc has, to use the language<br />
<strong>of</strong> Thory (Acta Let ., i ., 192), "vomited the<br />
most undeserved abuse <strong>of</strong> the Order." Of the<br />
Veil Lifted, the two great detractors <strong>of</strong> Masonry,<br />
Robison and Barruel, entertained different<br />
opinions. Robison made great use <strong>of</strong> it<br />
in his Pro<strong>of</strong>s <strong>of</strong> a Conspiracy ; but Barruel,<br />
while speaking highly <strong>of</strong> the Abbt's virtues,<br />
doubts his accuracy and declines to trust to<br />
his authority . Lefranc was slain in the massacre<br />
<strong>of</strong> September 2d, at the Convent <strong>of</strong> the<br />
Carmelites, in Paris, with one hundred and<br />
ninety-one other priests . Thory (1 . c.) says<br />
that M . Ledhui, a Freemason, who was present<br />
at the sanguinary scene, attempted to<br />
save the life <strong>of</strong> Lefranc, and nearly lost his<br />
own in the effort . <strong>The</strong> Abbt; says that, on the<br />
death <strong>of</strong> a friend, who was a zealous Mason<br />
and Master <strong>of</strong> a Lodge, he found among his<br />
papers a collection <strong>of</strong> <strong>Masonic</strong> writings containing<br />
the rituals <strong>of</strong> a great many degrees,<br />
and from these he obtained the information<br />
on which he has based his attacks upon the<br />
Order . Some idea may be formed <strong>of</strong> his accuracy<br />
and credibility from the fact that he<br />
asserts that Faustus Socinus, the Father <strong>of</strong><br />
Modern Unitarianism, was the contriver and<br />
inventor <strong>of</strong> the <strong>Masonic</strong> system-a theory so<br />
absurd that even Robison and Barruel both<br />
reject it .<br />
Left Hand. Among the ancients the left<br />
hand was a symbol <strong>of</strong> equity and justice .<br />
Thus, Apuleius (Met ., 1. xi .), when describing<br />
the procession in honor <strong>of</strong> Isis says one <strong>of</strong> the<br />
ministers <strong>of</strong> the sacred rites "bore the symbol<br />
<strong>of</strong> equity, a left hand, fashioned with the palm<br />
extended ; which seems to be more adapted to<br />
adm inistering equity than the right, from its<br />
natural inertness, and its being endowed<br />
with no craft and no subtlety ."<br />
Left Side. In the symbolism <strong>of</strong> Masonry,<br />
the First Degree is represented by the left<br />
side, which is to indicate that as the left is the<br />
weaker part <strong>of</strong> the body, so is the Entered Apprentice<br />
s Degree the weakest part <strong>of</strong> Masonry.<br />
This doctrine, that the left is the<br />
weaker side <strong>of</strong> the body, is very ancient . Plato<br />
says it arises from the fact that the right is<br />
more used ; but Aristotle contends that the<br />
organs <strong>of</strong> the right side are by nature more<br />
powerful than those <strong>of</strong> the left .<br />
Legally Constituted . See Constituted,<br />
Legally .<br />
Legate. In the Middle Ages, a legate, or<br />
legatus, was one who was, says Du Cange<br />
(Glossar.), "in provincias a Principe ad exercendas<br />
judicias mittebalur," sent by a prince<br />
into the provinces to exercise judicial functions<br />
. <strong>The</strong> word is now applied by the Supreme<br />
Council <strong>of</strong> the Ancient and Accepted<br />
Scottish Rite to designate certain persons who<br />
are sent into unoccupied territory to propagate<br />
the Rite . <strong>The</strong> word is, however, <strong>of</strong> recent<br />
origin, not having been used before 1866 .<br />
A legate should be in possession <strong>of</strong> at least the<br />
Thirty-second Degree .<br />
Legend . Strictly speaking, a legend, from<br />
the Latin, legendus, "to be read," should be<br />
restricted to a story that has been committed<br />
to writing ; but by good usage the word has<br />
been applied more extensively, and now properly<br />
means a narrative, whether true or false,<br />
that has been traditionally preserved from<br />
the time <strong>of</strong> its first oral communication . Such<br />
is the definition <strong>of</strong> a <strong>Masonic</strong> legend . <strong>The</strong><br />
authors <strong>of</strong> the Conversations Lexicon, referring<br />
to the monkish lives <strong>of</strong> the saints which<br />
originated in the twelfth and thirteenth centuries,<br />
say that the title legend was given to all<br />
fictions which made pretensions to truth .<br />
Such a remark, however correct it may be in<br />
reference to these monkish narratives, which<br />
were <strong>of</strong>ten invented as ecclesiastical exercises,<br />
is by no means applicable to the legends <strong>of</strong><br />
<strong>Freemasonry</strong> . <strong>The</strong>se are not necessarily fictitious,<br />
but are either based on actual and historical<br />
facts which have been but slightly modified,<br />
or they are the <strong>of</strong>fspring and expansion
434 LEGEND<br />
LEGEND<br />
<strong>of</strong> some symbolic idea ; in which latter respect<br />
they differ entirely from the monastic legends,<br />
which <strong>of</strong>ten have only the fertile imagination<br />
<strong>of</strong> some studious monk for the basis <strong>of</strong> their<br />
construction .<br />
<strong>The</strong> instructions <strong>of</strong> <strong>Freemasonry</strong> are given<br />
to us in two modes : by the symbol and by the<br />
legend . <strong>The</strong> symbol is a material, and the<br />
legend a mental, representation <strong>of</strong> a truth .<br />
<strong>The</strong> sources <strong>of</strong> neither can be in every case authentically<br />
traced. Many <strong>of</strong> them come to us,<br />
undoubtedly, from the old Operative Masons<br />
<strong>of</strong> the Medieval gilds. But whence they got<br />
them is a question that naturally arises, and<br />
which still remains unanswered . Others have<br />
sprung from a far earlier source- perhaps, as<br />
Creuzer has suggested in his Sym~bolik, from an<br />
effort to engraft higher and purer knowledge<br />
on an imperfect religious idea . If so, then the<br />
myths <strong>of</strong> the Ancient Mysteries, and the legends<br />
or traditions <strong>of</strong> <strong>Freemasonry</strong>, would have<br />
the same remote and the same final cause .<br />
<strong>The</strong>y would differ in construction, but they<br />
would agree in design . For instance, the<br />
myth <strong>of</strong> Adonis in the Syrian mysteries, and<br />
the legend <strong>of</strong> Hiram Abif in the Third Degree,<br />
would differ very widely in their details ; but<br />
the object <strong>of</strong> each would be the same, namely,<br />
to teach the doctrine <strong>of</strong> the restoration from<br />
death to eternal life .<br />
<strong>The</strong> legends <strong>of</strong> <strong>Freemasonry</strong> constitute a<br />
considerable and a very important part <strong>of</strong> its<br />
ritual. Without them, its most valuable portions<br />
as a scientific system would cease to<br />
exist . It is, in fact, in the traditions and<br />
legends <strong>of</strong> <strong>Freemasonry</strong>, more, even, than in<br />
its material symbols, that we are to find the<br />
deep religious instructions which the Institution<br />
is intended to inculcate. It must be<br />
remembered that <strong>Freemasonry</strong> has been defined<br />
to be "a system <strong>of</strong> morality, veiled in allegory<br />
and illustrated by symbols ." Symbols,<br />
then, alone, do not constitute the whole <strong>of</strong> the<br />
system : allegory comes in for its share ; and<br />
this allegory, which veils the Divine truths <strong>of</strong><br />
Masonry, is presented to the neophyte in the<br />
various legends which have been traditionally<br />
preserved in the Order .<br />
<strong>The</strong>y may be divided into three classes :<br />
1 . <strong>The</strong> Mythical legend. 2. <strong>The</strong> Philosophical<br />
legend 3 . <strong>The</strong> Historical legend . And<br />
these three classes may be defined as follows :<br />
1 . <strong>The</strong> myth may be engaged in the transmission<br />
<strong>of</strong> a narrative <strong>of</strong> early deeds and<br />
events having a foundation in truth, which<br />
truth, however, has been greatly distorted and<br />
perverted by the omission or introduction <strong>of</strong><br />
circumstances and personages, and then it<br />
constitutes the mythical legend.<br />
2 . Or it may have been invented and<br />
adopted as the medium <strong>of</strong> enunciating a particular<br />
thought, or <strong>of</strong> inculcating a certain doctrine,<br />
when it becomes a philosophical legend .<br />
3 . Or, lastly, the truthful elements <strong>of</strong> actual<br />
history may greatly predominate over the fictitious<br />
and invented materials <strong>of</strong> the myth ;<br />
and the narrative may be, in the main, made<br />
up <strong>of</strong> facts, with a slight coloring <strong>of</strong> imagination,<br />
when it forms an historical legend .<br />
Legend <strong>of</strong> Enoch. See Enoch .<br />
Legend <strong>of</strong> Euclid . See Euclid, Legend <strong>of</strong>.<br />
Legend <strong>of</strong> the Craft . <strong>The</strong> Old Records<br />
<strong>of</strong> the Fraternity <strong>of</strong> Operative Freemasons,<br />
under the general name <strong>of</strong> Old Constitutions or<br />
Constitutions <strong>of</strong> Masonry, or Old Charges, were<br />
written in the fourteenth, fifteenth, sixteenth,<br />
and seventeenth centuries . <strong>The</strong> loss <strong>of</strong> many<br />
<strong>of</strong> these by the indiscretion <strong>of</strong> overzealous<br />
brethren was deplored by Anderson ; but a few<br />
<strong>of</strong> them have been long known to us, and<br />
many more have been recently recovered, by<br />
the labors <strong>of</strong> such men as Hughan, from the<br />
archives <strong>of</strong> old Lodges and from manuscript<br />
collections in the British Museum . In these<br />
is to be found a history <strong>of</strong> <strong>Freemasonry</strong> ; full,<br />
it is true, <strong>of</strong> absurdities and anachronisms,<br />
and yet exceedingly interesting, as giving us<br />
the belief <strong>of</strong> our ancient brethren on the subject<br />
<strong>of</strong> the origin <strong>of</strong> the Order . This history<br />
has been called by <strong>Masonic</strong> writers the "LEG-<br />
END OF THE CRAFT " because it is really a legendary<br />
narrative, laving little or no historic<br />
authenticity. In all these Old Constitutions,<br />
the legend is substantially the same ; showing,<br />
evidently, a common origin ; most probably<br />
an oral teaching which prevailed in the earliest<br />
ages <strong>of</strong> the confraternity. In giving it, the<br />
Dowland Manuscript, as reproduced in Hughan's<br />
Old Charges (1872), has been selected for<br />
the purpose, because it is believed to be a<br />
copy <strong>of</strong> an older one <strong>of</strong> the beginning <strong>of</strong> the<br />
sixteenth century, and because its rather<br />
modernized spelling makes it more intelligible<br />
to the general reader .<br />
THE LEGEND OF THE CRAFT .<br />
"Before Noyes floode there was a man<br />
called Lameche as it is written in the Byble,<br />
in the iiijth chapter <strong>of</strong> Genesis; and this Lameche<br />
had two wives, and the one height<br />
Ada and the other height Sella ; by his first<br />
wife Ada he gott two sons, and that one<br />
Jahell, and thother Tuball, And by that other<br />
wife Sella he gott a son and a daughter . And<br />
these four children founden the begining <strong>of</strong> all<br />
the sciences in the world . And this elder son<br />
Jahell found the science <strong>of</strong> Geometrie, and he<br />
departed flocks <strong>of</strong> sheepe and lambs in the<br />
field, and first wrought house <strong>of</strong> stone and<br />
tree, as is noted in the chapter above said .<br />
And his brother Tuball found the science <strong>of</strong><br />
Musicke, songe <strong>of</strong> tonge, harpe and orgaine .<br />
And the third brother Tubal1 Cain found<br />
smithcraft <strong>of</strong> gold, silver, copper, iron, and<br />
steele ; and the daughter found the craft <strong>of</strong><br />
Weavinge . And these children knew well that<br />
God would take vengeance for synn, either by<br />
fire or by water ; wherefore they writt their<br />
science that they had found in two pillars <strong>of</strong><br />
stone, that they might be found after Noyes<br />
flood. And that one stone was marble, for<br />
that would not bren with fire ; and that other<br />
stone was clepped laterns, and would not<br />
drown in noe water .<br />
"Our intent is to tell you trulie how and in<br />
what manner these stones were found, that<br />
thise sciences were written in . <strong>The</strong> great Hermarynes<br />
that was Cubys son, the which Cub
LEGEND<br />
LEGEND 435<br />
was Sem's son that was Noys son. This<br />
Hermarynes, afterwards was called Harmes<br />
the father <strong>of</strong> wise men : he found one <strong>of</strong> the<br />
two pillars <strong>of</strong> stone, and found the science<br />
written there, and he taught it to other men .<br />
And at the making <strong>of</strong> the Tower <strong>of</strong> Babylon<br />
there was Masonrye first made much <strong>of</strong> . And<br />
the Kinge <strong>of</strong> Babylon that height Nemrothe,<br />
was a mason himself e, and loved well the science,<br />
as it is said with masters <strong>of</strong> histories .<br />
And when the City <strong>of</strong> Nyneve, and other citties<br />
<strong>of</strong> the East should be made, Nemrothe,<br />
the Kinge <strong>of</strong> Babilon, sent thither threescore<br />
Masons at the rogation <strong>of</strong> the Kinge <strong>of</strong> Nyneve<br />
his cosen . And when he sent them forth, he<br />
gave them a charge on this manner : That<br />
they should be true each <strong>of</strong> them to other, and<br />
that they should love truly together, and that<br />
they should serve their lord truly for their<br />
pay ; soe that the master may have worshipp,<br />
and all that long to him . And other moe<br />
charges he gave them . And this was the first<br />
tyme that ever Masons had any charge <strong>of</strong> his<br />
science.<br />
"Moreover, when Abraham and Sara his<br />
wife went into Egipt there he taught the<br />
Seaven Scyences to the Egiptians ; and he<br />
had a worthy Scoller that height Ewclyde,<br />
and he learned right well, and was a master <strong>of</strong><br />
all the vii Sciences liberall . And in his dayes<br />
it befell that the lord and the estates <strong>of</strong> the<br />
realme had soe many sons that they had<br />
gotten some by their wifes and some by other<br />
ladyes <strong>of</strong> the realme ; for that land is a hott<br />
land and a plentious <strong>of</strong> generation . And they<br />
had not competent livelode to find with their<br />
children ; wherefore they made much care .<br />
And then the King <strong>of</strong> the land made a great<br />
Counsell and a parliament, to witt, how they<br />
might find their children honestly as gentlemen<br />
. And they could find noe manner <strong>of</strong><br />
good way . And then they did crye through<br />
all the realme, if their were any man that could<br />
informe them, that he should come to them,<br />
and he should be soe rewarded for his travail,<br />
that he should hold him pleased .<br />
"After that this cry was made, then came<br />
this worthy clarke Ewclyde, and said to the<br />
king and to all his great lords : `If yee will,<br />
take me your children to governe and to<br />
teache them one <strong>of</strong> the Seaven §cyences,<br />
wherewith they may live honestly as gentlemen<br />
should, under a condition that yee will<br />
grant me and them a commission that I may<br />
have power to rule them after the manner that<br />
the science ought to be ruled .' And that the<br />
Kinge and all his Counsell granted to him<br />
anone, and sealed their commission . And then<br />
this worthy Doctor tooke to him these lords'<br />
sons, and taught them the scyence <strong>of</strong> Geometrie<br />
in practice, for to work in stones- all<br />
manner <strong>of</strong> worthy worke that belongeth to<br />
buildinge churches, temples, castells, towres,<br />
and manors, and all other manner <strong>of</strong> buildings<br />
; and he gave them a charge on this manner<br />
:<br />
"<strong>The</strong> first was, that they should be true to<br />
the Kinge, and to the lord that they owe .<br />
And that they should love well together, and<br />
be true each one to other . And that they<br />
should call each other his fellowe, or else<br />
brother and not by servant, nor his nave, nor<br />
none other foule name . And that the should<br />
deserve their paie <strong>of</strong> the lord, or <strong>of</strong> the master<br />
that they serve. And that they should ordaine<br />
the wisest <strong>of</strong> them to be master <strong>of</strong> the<br />
worke; and neither for love nor great lynneage,<br />
ne ritches ne for noe favour to lett another<br />
that hath little conning for to be master<br />
<strong>of</strong> the lord's worke wherethrough the lord<br />
should be evill served and they ashamed . And<br />
also that they should call their governors <strong>of</strong><br />
the worke, Master, in the time that they<br />
worke with him. And other many moe<br />
charges that longe to tell . And to all these<br />
charges he made them to sweare a great oath<br />
that men used in that time ; and ordayned<br />
them for reasonable wages, that they might<br />
live honestly by And- also that they should<br />
come and semble together every yeare once<br />
how they might worke best to serve the lord<br />
for his pr<strong>of</strong>itt= and to their own worshipp ; and<br />
to correct within themselves him that had<br />
trespassed against the science . And thus was<br />
the scyence grounded there ; and that worthy<br />
Mr. Ewclide gave it the name <strong>of</strong> Geometric .<br />
And now it is called through all this land Maso<br />
e.<br />
" ythen longe after, when the Children <strong>of</strong><br />
Israeli were coming into the Land <strong>of</strong> Beheast,<br />
that is now called amongst us the Country <strong>of</strong><br />
Jhrlm, King David began the Temple that<br />
they called Templum D'ni and it is named<br />
with us the Temple <strong>of</strong> Jerusalem. And the<br />
same King David loved Masons well and<br />
cherished them much, and gave them good<br />
paie. And he gave the charges and the manners<br />
as he had learned <strong>of</strong> Egipt given by<br />
Ewclyde, and other charges moe that ye shall<br />
heare afterwards . And after the decease <strong>of</strong><br />
Kinge David, Salamon, that was David's<br />
son, performed out the Temple that his<br />
father begone ; and sent after Masons into<br />
divers countries and <strong>of</strong> divers lands- and<br />
gathered them together, so that he had fourscore<br />
thousand workers <strong>of</strong> stone, and were all<br />
named Masons . And he chose out <strong>of</strong> them<br />
three thousand that were ordayned to be<br />
maisters and governors <strong>of</strong> his worke . And<br />
furthermore, there was a Kinge <strong>of</strong> another<br />
region that men called Iram, and he loved well<br />
Kinga Solomon, and he gave him tymber to his<br />
worke. And he had a son that height Aynon,<br />
and he was a Master <strong>of</strong> Geometric, and was<br />
chiefe Maister <strong>of</strong> all his Masons, and was<br />
Master <strong>of</strong> all his gravings and carvinge, and <strong>of</strong><br />
all other manner <strong>of</strong> Masonrye that longed to<br />
the Temple ; and this is witnessed by the Bible<br />
in libro Regum the third chapter . And this<br />
Solomon confirmed both charges and the manners<br />
that his father had given to Masons .<br />
And thus was that worthy science <strong>of</strong> Masonrye<br />
confirmed in the country <strong>of</strong> Jerusalem, and<br />
in many other kingdomes .<br />
"Curious craftsmen walked about full wide<br />
into divers countryes, some because <strong>of</strong> learninge<br />
more craft and cunninge, and some to<br />
teach them that had but little conynge . And
436 LEGEND<br />
LEGEND<br />
soe it befell that there was one curious Mason<br />
that height Maymus Grecus, that had been at<br />
the making <strong>of</strong> Solomon's Temple, and he came<br />
into France, and there he taught the science<br />
<strong>of</strong> Masonrye to men <strong>of</strong> France . And there<br />
was one <strong>of</strong> the Regal lyne <strong>of</strong> France, that<br />
height Charles Martell ; and he was a man<br />
that loved well such a science, and drew to this<br />
Maymus Grecus that is above said, and<br />
learned <strong>of</strong> him the science, and tooke upon<br />
him the charges and manners ; and afterwards,<br />
by the grace <strong>of</strong> God, he was elect to be Kinge<br />
<strong>of</strong> France. And when he was in his estate he<br />
tooke Masons, and did helpe to make men<br />
Masons that were none ; and set them to<br />
worke, and gave them both the charge and the<br />
manners and good paie, as he had learned <strong>of</strong><br />
other Masons ; and confirmed them a Chartor<br />
from yeare to yeare, to hold their semble wher<br />
they would ; and cherished them right much ;<br />
And thus came the science into France .<br />
"England in all this season stood voyd as<br />
for any charge <strong>of</strong> Masonrye unto St . Albones<br />
tyme . And in his days the King <strong>of</strong> England<br />
that was a Pagan, he did wall the towne about<br />
that is called Sainct Albones . And Sainct Albones<br />
was a worthy Knight, and steward with<br />
the Kinge <strong>of</strong> his Household, and had governance<br />
<strong>of</strong> the realme, and also <strong>of</strong> the makinge<br />
<strong>of</strong> the town walls ; and loved well Masons and<br />
cherished them much . And he made their<br />
paie right good, standinge as the realm did,<br />
for he gave them ijs . vjd . a weeke, and iijd .<br />
to their nonesynches . And before that time,<br />
through all this land, a Mason took but a<br />
penny a day and his meate, till Sainct Albone<br />
amended it, and gave them a chartour <strong>of</strong> the<br />
Kinge and his Counsell for to hold a general<br />
councell, and gave it the name <strong>of</strong> Assemble ;<br />
and thereat he was himselfe, and helped to<br />
make Masons, and gave them charges as yee<br />
shall heare afterward .<br />
"Right scone after the decease <strong>of</strong> Sainct<br />
Albone, there came divers warrs into the<br />
realme <strong>of</strong> England <strong>of</strong> divers Nations, soe that<br />
the good rule <strong>of</strong> Masonrye was destroyed unto<br />
the tyme <strong>of</strong> Kinge Athelstone days that was a<br />
worthy Kinge<strong>of</strong> England and broughtthis land<br />
into good rest and peace' and builded many<br />
great works <strong>of</strong> Abbyes and Towres, and other<br />
many divers buildings ; and loved well Masons .<br />
And he had a son that height Edwinne, and he<br />
loved Masons much more than his father did .<br />
And he was a great practiser in Geometry ;<br />
and he drew him much to talke and to commune<br />
with Masons, and to learne <strong>of</strong> them science<br />
; and afterward, for love that he had to<br />
Masons, and to the science, he was made a<br />
Mason, and he gatt <strong>of</strong> the Kinge his father a<br />
Chartour and Commission to hold every yeare<br />
once an Assemble, wher that ever they would<br />
within the realme <strong>of</strong> England • and to correct<br />
within themselves defaults and trespasses that<br />
were done within the science . And he held<br />
himself an Assemble at Yorke, and there he<br />
made Masons, and gave them charges, and<br />
taught them the manners, and commanded<br />
that rule to be kept ever after, and tooke then<br />
the Chartour and Commission to keepe, and<br />
made ordinance that it should be renewed<br />
from Kinge to Kinge .<br />
"And when the assemble was gathered he<br />
made a cry that all old Masons and young<br />
that had any writeinge or understanding <strong>of</strong><br />
the charges and the manners that were made<br />
before in this land or in any other that they<br />
should show them forth . And when it was<br />
proved, there were founden some in Frenche<br />
and some in Greek, and some in English, and<br />
some in other languages ; and the intent <strong>of</strong><br />
them all was founden all one . And he did<br />
make a booke there<strong>of</strong>, and how the science was<br />
founded . And he himselfe bad and commanded<br />
that it should be readd or tould, when<br />
that any Mason should be made, for to give<br />
him his Charge . And fro that day unto this<br />
tyme manners <strong>of</strong> Masons have beene kept in<br />
that forme as well as men might governe it .<br />
And furthermore divers Assembles have beene<br />
put and ordayned certaine charges by the best<br />
advice <strong>of</strong> Masters and fellowes ."<br />
If anyone carefully examines this legend,<br />
he will find that it is really a history <strong>of</strong> the rise<br />
and progress <strong>of</strong> architecture, with which is<br />
mixed allusions to the ancient gilds <strong>of</strong> the Operative<br />
Masons . Geometry also, as a science<br />
essentially necessary to the proper cultivation<br />
<strong>of</strong> architecture, receives a due share <strong>of</strong> attention<br />
. In thus confounding architecture, geometry<br />
and <strong>Freemasonry</strong>, the workmen <strong>of</strong><br />
the Middle Ages were but obeying a natural instinct<br />
which leads every man to seek to elevate<br />
the character <strong>of</strong> his pr<strong>of</strong>ession, and to<br />
give to it an authentic claim to antiquity .<br />
It is this instinct which has given rise to so<br />
much <strong>of</strong> the mythical element in the modern<br />
history <strong>of</strong> Masonry. Anderson has thus written<br />
his records in the very spirit <strong>of</strong> the legend<br />
<strong>of</strong> the Craft, and Preston and Oliver have followed<br />
his example . Hence this legend derives<br />
its great importance from the fact that<br />
it has given a complexion to all subsequent<br />
<strong>Masonic</strong> history . In dissecting it with critical<br />
hands, we shall be enabled to dissever its<br />
historical from its mythical portions, and assign<br />
to it its true value as an exponent <strong>of</strong> the<br />
<strong>Masonic</strong> sentiment <strong>of</strong> the Middle Ages .<br />
Legend <strong>of</strong> the Gild . A title by which<br />
the Legend <strong>of</strong> the Craft is sometimes designated<br />
in reference to the Gild <strong>of</strong>. Operative<br />
Masons .<br />
Legend <strong>of</strong> the Royal Arch Degree .<br />
Much <strong>of</strong> this legend is a myth, having very<br />
little foundation, and some <strong>of</strong> it none, in historical<br />
accuracy . But underneath it all there<br />
lies a pr<strong>of</strong>ound stratum <strong>of</strong> philosophical symbolism.<br />
<strong>The</strong> destruction and the rebuilding<br />
<strong>of</strong> the Temple by the efforts <strong>of</strong> Zerubbabel and<br />
his compatriots, the captivity and the return<br />
<strong>of</strong> the captives, are matters <strong>of</strong> sacred history ;<br />
but many <strong>of</strong> the details have been invented<br />
and introduced for the purpose <strong>of</strong> giving form<br />
to a symbolic idea . And this idea, expressed<br />
in the symbolism <strong>of</strong> the Royal Arch, is the<br />
very highest form <strong>of</strong> that which the ancient<br />
Mystagogues called the euresis, or the discovery<br />
. <strong>The</strong>re are some portions <strong>of</strong> the<br />
legend which do not bear directly on the sym-
LEGEND<br />
bolism <strong>of</strong> the second Temple as a type <strong>of</strong> the<br />
second life, but which still have an indirect<br />
bearing on the general idea . Thus the'particular<br />
legend <strong>of</strong> the three weary sojourners is<br />
undoubtedly a mere myth, there being no<br />
known historical testimony for its support ;<br />
but it is evidently the enunciation symbolically<br />
<strong>of</strong> the religious and philosophical idea that<br />
Divine truth may be sought and won only by<br />
successful perseverance through all the dan-<br />
F.ers, trials, and tribulations <strong>of</strong> life, and that<br />
it is not in this, but in the next life, that it is<br />
fully attained .<br />
<strong>The</strong> legend <strong>of</strong> the English and the American<br />
systems is identical ; that <strong>of</strong> the Irish is very<br />
different as to the time and events ; and the<br />
legend <strong>of</strong> the Royal Arch <strong>of</strong> the Scottish Rite<br />
is more usually called the legend <strong>of</strong> Enoch.<br />
Legend <strong>of</strong> the Third Degree . <strong>The</strong> most<br />
important and significant <strong>of</strong> the legendary<br />
symbols <strong>of</strong> <strong>Freemasonry</strong> is, undoubtedly, that<br />
which relates to the fate <strong>of</strong> Hiram Abif, commonly<br />
called, "by way <strong>of</strong> excellence," the<br />
Legend <strong>of</strong> the Third Degree .<br />
<strong>The</strong> first written record that I have been<br />
able to find <strong>of</strong> this legend is contained in the<br />
second edition <strong>of</strong> Anderson's Constitutions,<br />
published in 1738 (p . 14), and is in these<br />
words :<br />
"It (the Temple) was finished in the short<br />
space <strong>of</strong> seven years and six months, to the<br />
amazement <strong>of</strong> all the world ; when the capestone<br />
was celebrated by the Fraternity with<br />
b eat joy. But their joy was soon interrupted<br />
y the sudden death <strong>of</strong> their dear master,<br />
Hiram Abif, whom they decently interred in<br />
the Lodge near the Temple, according to<br />
ancient usage."<br />
In the next edition <strong>of</strong> the same work, published<br />
in 1756 (p. 24), a few additional circumstances<br />
are related, such as the participation<br />
<strong>of</strong> King Solomon in the general grief and the<br />
fact that the King <strong>of</strong> Israel "ordered his<br />
obsequies to be performed with great solemnity<br />
and decency ." With these exceptions,<br />
and the citations <strong>of</strong> the same passages, made<br />
by subsequent authors, the narrative has always<br />
remained unwritten, and descended,<br />
from age to age, through the means <strong>of</strong> oral<br />
tradition.<br />
<strong>The</strong> legend has been considered <strong>of</strong> so much<br />
importance that it has been preserved in the<br />
symbolism <strong>of</strong> every <strong>Masonic</strong> rite . No matter<br />
what modifications or alterations the general<br />
system may have undergone-no matter how<br />
much the ingenuity or the imagination <strong>of</strong> the<br />
founders <strong>of</strong> rites may have perverted or corrupted<br />
other symbols, abolishing the old and<br />
substituting new ones-the legend <strong>of</strong> the<br />
Temple Builder has ever been left untouched,<br />
to present itself in all the integrity <strong>of</strong> its<br />
ancient mythical form .<br />
What, then, is the signification <strong>of</strong> this symbol<br />
so important and so extensively diffused?<br />
What interpretation can we give to it that<br />
will account for its universal adoption? How<br />
is it that it has thus become so intimately<br />
interwoven with <strong>Freemasonry</strong> as to make, to<br />
all appearances, a part <strong>of</strong> its very essence, and<br />
LEGEND 437<br />
u<br />
to have been always deemed inseparable<br />
from it?<br />
To answer these questions satisfactorily, it<br />
is necessary to trace, in a brief investigation,<br />
the remote origin <strong>of</strong> the institution <strong>of</strong> <strong>Freemasonry</strong><br />
and its connection with the ancient<br />
systems <strong>of</strong> initiation .<br />
It was, then, the object <strong>of</strong> all the rites and<br />
mysteries <strong>of</strong> antiquity to teach the doctrine<br />
<strong>of</strong> the immortality <strong>of</strong> the soul . This dogma,<br />
shining as an almost solitary beacon-light in<br />
the surrounding gloom <strong>of</strong> Pagan darkness, had<br />
undoubtedly been received from that ancient<br />
people or priesthood, among whom it probably<br />
existed only in the form <strong>of</strong> an abstract proposition<br />
or a simple and unembellished tradition .<br />
But in the more sensual minds <strong>of</strong> the Pagan<br />
philosophers and mystics, the idea, when<br />
presented to the initiates in their mysteries,<br />
was always conveyed in the form <strong>of</strong> a scenic<br />
representation. <strong>The</strong> influence, too <strong>of</strong> the<br />
early Sabian worship <strong>of</strong> the sun and heavenly<br />
bodies, in which the solar orb was adored<br />
on its resurrection, each morning, from the<br />
apparent death <strong>of</strong> its evening setting, caused<br />
this rising sun to be adopted in the more ancient<br />
mysteries as a symbol <strong>of</strong> the regeneration<br />
<strong>of</strong> the soul .<br />
Thus, in the Egyptian mysteries we find a<br />
representation <strong>of</strong> the death and subsequent<br />
regeneration <strong>of</strong> Osiris ; in the Phoenician, <strong>of</strong><br />
Adonis ; in the Syrian, <strong>of</strong> Dionysus ; in all <strong>of</strong><br />
which the scenic apparatus <strong>of</strong> initiation was<br />
intended to indoctrinate the candidate into<br />
the dogma <strong>of</strong> a future life .<br />
It will be sufficient here to refer to the<br />
theory <strong>of</strong> Oliver, that through the instrumentality<br />
<strong>of</strong> the Tyrian workmen at the Temple<br />
<strong>of</strong> King Solomon, what he calls the spurious<br />
and pure branches <strong>of</strong> the <strong>Masonic</strong> system were<br />
united at Jerusalem, and that the same<br />
method <strong>of</strong> scenic representation was adopted<br />
by the latter from the former, and the narrative<br />
<strong>of</strong> the Temple Builder substituted for that<br />
<strong>of</strong> Dionysus, which was the myth peculiar to<br />
the mysteries practised by the Tyrian workmen<br />
.<br />
<strong>The</strong> idea, therefore, proposed to be communicated<br />
in the myth <strong>of</strong> the ancient mysteries<br />
was the same as that which is now conveyed<br />
in the <strong>Masonic</strong> Legend <strong>of</strong> the Third<br />
Degree .<br />
Hence, then, Hiram Abif is, in the <strong>Masonic</strong><br />
system, the symbol <strong>of</strong> human nature, as developed<br />
in the life here and the life to come ;<br />
and so, while the Temple was the visible symbol<br />
<strong>of</strong> the world, its builder became the<br />
mythical symbol <strong>of</strong> man, the dweller and<br />
worker in that world .<br />
Man, setting forth on the voyage <strong>of</strong> life,<br />
with faculties and powers fitting him for the<br />
due exercise <strong>of</strong> the high duties to whose performance<br />
he has been called, holds, if he be<br />
"a curious and cunning workman," skilled in<br />
all moral and intellectual purposes (and it is<br />
only <strong>of</strong> such men that the Temple Builder can<br />
be the symbol), within the grasp <strong>of</strong> his attainment,<br />
the knowledge <strong>of</strong> all that Divine truth<br />
imparted to him as the heirloom <strong>of</strong> his race-
438 LEGEND<br />
LEGEND<br />
that race to whom it has been granted to look,<br />
with exalted countenance, on high ; which<br />
Divine truth is symbolized by the worn .<br />
Thus provided with the word <strong>of</strong> life, he<br />
occupies his time in the construction <strong>of</strong> a<br />
spiritual temple, and travels onward in the<br />
faithful discharge <strong>of</strong> all his duties, laying<br />
down his designs upon the trestle-board <strong>of</strong><br />
the future, and invoking the assistance and<br />
direction <strong>of</strong> God .<br />
But is his path always over flowery meads<br />
and through pleasant groves? Is there no<br />
hidden foe to obstruct his progress? Is all<br />
before him clear and calm, with joyous sunshine<br />
and refreshing zephyrs? Alas! not so .<br />
"Man is born to trouble, as the sparks fly upward<br />
." At every "gate <strong>of</strong> life "-as the<br />
Orientalists have beautifully called the different<br />
ages-he is beset by peril . Temptations<br />
allure his youth ; misfortunes darken the pathway<br />
<strong>of</strong> his manhood, and his old age is encumbered<br />
with infirmity and disease . But clothed<br />
in the armor <strong>of</strong> virtue he may resist the<br />
temptation ; he may cast misfortunes aside and<br />
rise triumphantly above them ; but to the last<br />
-the direst, the most inexorable foe <strong>of</strong> his<br />
race-he must eventually yield, and, stricken<br />
down by death, he sinks prostrate into the<br />
grave, and is buried in the rubbish <strong>of</strong> his sin and<br />
human frailty .<br />
Here then, in Masonry, is what was called<br />
the aphanism, concealment or disappearance<br />
in the Ancient Mysteries . <strong>The</strong> bitter, but<br />
necessary lesson <strong>of</strong> death has been imparted .<br />
<strong>The</strong> living soul, with the lifeless body which<br />
encased it, has disappeared, and can nowhere<br />
be found . All is darkness-confusion-despair.<br />
Divine truth-the worn-for a time is<br />
lost, and the Master Mason may now say, in<br />
the language <strong>of</strong> Hutchinson, "I prepare my<br />
sepulchre . I make my grave in the pollution<br />
<strong>of</strong> the earth. I am under the shadow <strong>of</strong><br />
death."<br />
But if the mythic symbolism ended here,<br />
with this lesson <strong>of</strong> death, then were the<br />
lesson incomplete. That teaching would be<br />
vain and idle-nay more, it would be corrupt<br />
and pernicious-which should stop short <strong>of</strong><br />
the conscious and innate instinct for another<br />
existence . And hence the succeeding portions<br />
<strong>of</strong> the legend are intended to convey the<br />
sublime symbolism <strong>of</strong> a resurrection from the<br />
grave and a new birth into a future life . <strong>The</strong><br />
discovery <strong>of</strong> the body, which, in the initiations<br />
<strong>of</strong> the ancient mysteries, was called the<br />
euresis ; and its removal, from the polluted<br />
grave into which it had been cast, to an<br />
honored and sacred place within the precincts<br />
<strong>of</strong> the temple, are all pr<strong>of</strong>oundly and beautifully<br />
symbolic <strong>of</strong> that great truth, the discovery<br />
<strong>of</strong> which was the object <strong>of</strong> all the<br />
ancient initiations, as it is almost the whole<br />
design <strong>of</strong> <strong>Freemasonry</strong>, namely, that when<br />
man shall have passed the gates <strong>of</strong> life and<br />
have yielded to the inexorable fiat <strong>of</strong> death,<br />
he shall then (not in the pictured ritual <strong>of</strong> an<br />
earthly Lodge, but in the realities <strong>of</strong> that<br />
eternal one, <strong>of</strong> which the former is but an<br />
antitype) be raised, at the omnific word <strong>of</strong><br />
the <strong>Grand</strong> Master <strong>of</strong> the Universe, from time<br />
to eternity-from the tomb <strong>of</strong> corruption to<br />
the chambers <strong>of</strong> hope-from the darkness <strong>of</strong><br />
death to the celestial beams <strong>of</strong> life-and that<br />
his disembodied spirit shall be conveyed as<br />
near to the holy <strong>of</strong> holies <strong>of</strong> the Divine presence<br />
as humanity can ever approach to deity .<br />
Such I conceive to be the true interpretation<br />
<strong>of</strong> the symbolism <strong>of</strong> the Legend <strong>of</strong> the Third<br />
Degree.<br />
I have said that this mythical history <strong>of</strong> the<br />
Temple Builder was universal in all nations<br />
and all rites, and that in no place and at no<br />
time had it, by alteration, diminution, or<br />
addition, acquired any essentially new or<br />
different form : the myth has always remained<br />
the same .<br />
But it is not so with its interpretation .<br />
That which I have just given, and which I<br />
conceive to be the correct one, has been very<br />
generally adopted by the Masons <strong>of</strong> America.<br />
But elsewhere, and by various writers,<br />
other interpretations have been made,<br />
very different in their character, although<br />
always agreeing in retaining the general idea<br />
<strong>of</strong> a resurrection or regeneration, or a restoration<br />
<strong>of</strong> something from an inferior to a higher<br />
sphere or function.<br />
Thus, some <strong>of</strong> the earlier continental<br />
writers have supposed the myth to have been<br />
a symbol <strong>of</strong> the destruction <strong>of</strong> the Order <strong>of</strong><br />
the Templars, looking upon its restoration to<br />
its original wealth and dignities as being<br />
prophetically symbolized .<br />
In some <strong>of</strong> the high philosophical degrees<br />
it is taught that the whole legend refers to<br />
the sufferings and death, with the subsequent<br />
resurrection <strong>of</strong> Christ .<br />
Hutchinson, who has the honor <strong>of</strong> being the<br />
earliest philosophical writer on <strong>Freemasonry</strong><br />
in England, supposes it to have been intended<br />
to embody the idea <strong>of</strong> the decadence <strong>of</strong> the<br />
Jewish religion and the substitution <strong>of</strong> the<br />
Christian in its place and on its ruins .<br />
Dr . Oliver thinks that it is typical <strong>of</strong> the<br />
murder <strong>of</strong> Abel and Cain, and that it symbolically<br />
refers to the universal death <strong>of</strong> our<br />
race through Adam and its restoration to life<br />
in the Redeemer, according to the expression<br />
<strong>of</strong> the Apostle, "as in Adam we all died, so in<br />
Christ we all live ."<br />
Ragon makes Hiram a symbol <strong>of</strong> the sun<br />
shorn <strong>of</strong> its vivifying rays and fructifying<br />
power by the three winter months, and its<br />
restoration to prolific heat by the season <strong>of</strong><br />
spring .<br />
And, finally, Des Etangs, adopting, in part,<br />
the interpretation <strong>of</strong> Ragon, adds to it another<br />
which he calls the moral symbolism <strong>of</strong> the<br />
legend, and supposes that Hiram is no other<br />
than eternal reason, whose enemies are the<br />
vices that deprave and destroy humanity .<br />
To each <strong>of</strong> these interpretations it seems<br />
to me that there are important objections,<br />
though perhaps to some less so than to others .<br />
As to those who seek for an astronomical<br />
interpretation <strong>of</strong> the legend, in which the<br />
annual changes <strong>of</strong> the sun are symbolized,<br />
while the ingenuity with which they press
LEGISLATION<br />
LELAND 439<br />
their argument cannot but be admired, it is<br />
evident that, by such an interpretation, they<br />
yield all that Masonry has gained <strong>of</strong> religious<br />
development in past ages, and fall back upon<br />
that corruption and perversion <strong>of</strong> Sabaism<br />
from which it was the object, even <strong>of</strong> the<br />
Spurious <strong>Freemasonry</strong> <strong>of</strong> antiquity, to rescue<br />
its disciples.<br />
<strong>The</strong> Templar interpretation <strong>of</strong> the myth<br />
must at once be discarded if we would avoid<br />
the difficulties <strong>of</strong> anachronism, unless we -deny<br />
that the legend existed before the abolition <strong>of</strong><br />
the Order <strong>of</strong> Knights Templar, and such<br />
denial would be fatal to the Antiquity <strong>of</strong><br />
<strong>Freemasonry</strong>.<br />
And as to the adoption <strong>of</strong> the 'Christian<br />
reference, Hutchinson and, after him, Oliver,<br />
pr<strong>of</strong>oundly philosophical as are the <strong>Masonic</strong><br />
speculations <strong>of</strong> both, have, I am constrained<br />
to believe, fallen into a great error in calling<br />
the Master Mason's Degree a Christian institution.<br />
It is true that it embraces within<br />
its scheme the great truths <strong>of</strong> Christianity<br />
upon the subject <strong>of</strong> the immortality <strong>of</strong> the<br />
soul and the resurrection <strong>of</strong> the body ; but this<br />
was to be presumed, because <strong>Freemasonry</strong> is<br />
truth, and Christianity is truth, and all truth<br />
must be identical . But the origin <strong>of</strong> each is<br />
different ; their histories are dissimilar. <strong>The</strong><br />
creed <strong>of</strong> <strong>Freemasonry</strong> is the primitive one <strong>of</strong><br />
Noah and his immediate descendants . If<br />
Masonry were simply a Christian institution,<br />
the Jew and the Moslem, the Brahman and<br />
the Buddhist could not conscientiously partake<br />
<strong>of</strong> its illumination; but its universality<br />
is its boast . In its language, citizens <strong>of</strong> every<br />
nation may converse ; at its altar men <strong>of</strong> all<br />
religions may kneel ; to its creed, disciples <strong>of</strong><br />
every faith may subscribe .<br />
But the true ancient interpretation <strong>of</strong> the<br />
legend-the universal, <strong>Masonic</strong> one-for all<br />
countries and all ages, undoubtedly, was that<br />
the fate <strong>of</strong> the Temple Builder is but figurative<br />
<strong>of</strong> the pilgrimage <strong>of</strong> man on earth, through<br />
trials and temptations through sin and sorrow,<br />
until his eventual tall beneath the blow <strong>of</strong><br />
death and his final and glorious resurrection<br />
to another and an eternal life .<br />
And now, in conclusion, a word <strong>of</strong> historical<br />
criticism may not be misplaced . It is not at<br />
all essential to the value <strong>of</strong> the symbolism that<br />
the legend shall be proved to be historical .<br />
Whether considered as a truthful narrative <strong>of</strong><br />
an event that actually transpired during the<br />
building <strong>of</strong> the Temple, or simply as a myth<br />
embodying the utterance <strong>of</strong> a religious sentiment,<br />
the symbolic lesson <strong>of</strong> life and death<br />
and immortality is still contained in its teachings,<br />
and commands our earnest attention .<br />
Legislation . On the subject <strong>of</strong> that crying<br />
sin <strong>of</strong> the Order-over-legislation by<br />
<strong>Grand</strong> Lodges-Gov. Thomas Brown, formerly<br />
<strong>Grand</strong> Master <strong>of</strong> Florida, has wisely<br />
said : "Too much legislation is the vice <strong>of</strong> the<br />
present day, as well in <strong>Masonic</strong> as in civil<br />
government . <strong>The</strong> same thirst for change and<br />
innovation which has prompted tyros and<br />
demagogues to legislate upon constitutional<br />
law, and write expositions <strong>of</strong> the common<br />
law, has prompted uninformed and unscrupulous<br />
Masons to legislate upon the landmarks<br />
<strong>of</strong> Masonry ."<br />
Lehrling . German for an Entered Apprentice<br />
.<br />
Leland, John. An eminent English antiquary,<br />
the chaplain <strong>of</strong> King Henry VIII .,<br />
who appointed him "King's Antiquary," a<br />
title which he was the first and last to bear .<br />
<strong>The</strong> king also directed him to search after the<br />
antiquities <strong>of</strong> England, "and peruse the<br />
libraries <strong>of</strong> all cathedrals, abbies, priories,<br />
colleges, etc ., as also all places wherein records,<br />
writings, and secrets <strong>of</strong> antiquity were deposited<br />
. ' Leland, accordingly, traveled over<br />
England for several years, and made many<br />
collections <strong>of</strong> manuscripts, which were afterward<br />
deposited in the Bodleian Library . He<br />
was a man <strong>of</strong> great learning and industry .<br />
He was born in London in the beginning <strong>of</strong><br />
the sixteenth century (the exact year is uncertain),<br />
and died on the 18th <strong>of</strong> April 1552 .<br />
Anthony Wood says that he was by far the<br />
most eminent historian and antiquary ever<br />
born in England . His connection with <strong>Freemasonry</strong><br />
arises from the manuscript containing<br />
the questions <strong>of</strong> King Henry VI ., which he<br />
is said to have copied from the original . (See<br />
Leland Manuscript .)<br />
Leland Manuscript. <strong>The</strong>re is no one <strong>of</strong><br />
the old Records <strong>of</strong> <strong>Freemasonry</strong>, except, perhaps,<br />
the Charter <strong>of</strong> Cologne, that has given<br />
rise to more controversy among the critics<br />
than the one generally known as the "Leland<br />
Manuscript ." It derives this name from the<br />
statement made in its title, which is : "Certayne<br />
questyons with awnsweres to the same,<br />
concernynge the mystery <strong>of</strong> maconrye ;<br />
wryttene by the hande <strong>of</strong> Kynge Henry the<br />
Sixthe <strong>of</strong> the name, and faythfullye copied by<br />
me, Johan Leylande Antiquanus, by the<br />
commaunde <strong>of</strong> His Highnesse ." It first appeared<br />
in the Gentleman's Magazine for 1753<br />
(p. 417), where it purports to be a reprint <strong>of</strong><br />
a pamphlet published five years before at<br />
Frankfort . <strong>The</strong> title <strong>of</strong> the paper in the<br />
Gentleman's Magazine is : "Copy <strong>of</strong> a small<br />
pamphlet, consisting <strong>of</strong> twelve pages in 8vo,<br />
printed in Germany in 1748, entitled 'Ein<br />
Brief von dem beriihmten Heren Johann<br />
Locke betreffend die Frey-Maurerein . So<br />
auf einem Schreib-Tisch eines verstorbnen<br />
Bruders ist gefunden worden."' That is, "A<br />
Letter <strong>of</strong> the famous Mr . John Locke relating<br />
to <strong>Freemasonry</strong> . As found in the writingdesk<br />
<strong>of</strong> a deceased brother ." Hearne copied<br />
it in his Life <strong>of</strong> Leland (p . 67), prefacing it<br />
with the remark that "it also appears that an<br />
ancient manuscript <strong>of</strong> Leland's has long remained<br />
in the Bodleian Library, unnoticed in<br />
any account <strong>of</strong> our author yet published ."<br />
Hearne speaks <strong>of</strong> it thus :<br />
"<strong>The</strong> original is said to be inthe handwriting<br />
<strong>of</strong> King Henry VI ., and copied by Leland by<br />
order <strong>of</strong> His Highness (King Henry VIII .) .<br />
If the authenticity <strong>of</strong> this ancient monument<br />
<strong>of</strong> literature remains unquestioned, it demands<br />
particular notice in the present publication,<br />
on account <strong>of</strong> the singularity <strong>of</strong> the subject,
440 LELAND<br />
LELAND<br />
and no less from a due regard to the royal<br />
writer, and our author, his transcriber, indefatigable<br />
in every part <strong>of</strong> literature : it will<br />
also be admitted, acknowledgment is due to<br />
the learned Mr . Locke, who, amidst the<br />
closest studies and the most strict attention to<br />
human understanding, could unbend his mind<br />
in search <strong>of</strong> this ancient treatise, which he first<br />
brought from obscurity in the year 1696 ."<br />
<strong>The</strong> . Manuscript purports to be a series <strong>of</strong><br />
questions proposed by Henry VI . and answers<br />
given by the Masons . It is accompanied by<br />
an introductory letter and a commentary<br />
by Mr . Locke, together with a glossary <strong>of</strong><br />
the archaic words . <strong>The</strong>'best account <strong>of</strong> the<br />
Manuscript is contained in the letter <strong>of</strong> Locke<br />
to a nobleman, said to be the Earl <strong>of</strong> Pembroke,<br />
dated May 6, 1696, in which, after<br />
stating that he had procured a copy <strong>of</strong> it from<br />
the Bodleian Library, he adds :<br />
"<strong>The</strong> Manuscript <strong>of</strong> which this is a copy<br />
appears to be about one hundred and sixty<br />
years old ; yet (as your Lordship will observe<br />
by the title) it is itself a copy <strong>of</strong> one yet more<br />
ancient by about one hundred years . For the<br />
original is said to have been in the handwriting<br />
<strong>of</strong> King Henry the VI . Where that prince<br />
had it is an uncertainty ; but it seems to me<br />
to be an examination (taken, perhaps, before<br />
the King) <strong>of</strong> some one <strong>of</strong> the Brotherhood <strong>of</strong><br />
Masons, among whom he entered himself, as<br />
'tis said, when he came out <strong>of</strong> his minority,<br />
and thenceforth put a stop to a persecution<br />
that had been raised against them."<br />
After its appearance in the Gentleman's<br />
Magazine, which first introduced the knowledge<br />
<strong>of</strong> it to the world, and in Huddesford's<br />
L. <strong>of</strong> Leland, who evidently copied it from the<br />
Magazine, it next appeared, in 1764, in the<br />
Pocket Companion, and in 1769 in Calcott's<br />
Candid Disquisition . In 1775, Hutchinson<br />
introduced it into his Spirit <strong>of</strong> Masonry.<br />
Dermott published it in his Ahiman Rezon,<br />
and Preston in his Illustrations . Noorthouck,<br />
in 1784, embodied it in his edition <strong>of</strong> the Constitutions<br />
; and it has since been repeatedly<br />
published in England and America, so that the<br />
Craft have had every opportunity <strong>of</strong> becoming<br />
familiar with its contents . Translations <strong>of</strong> it<br />
have also been given in French by Thory, in<br />
his Acta Latomorum ; in German by Lenning,<br />
in his Encyclopadie ; by Krause, in his Kunsturkunden,<br />
and also by Fessler and several other<br />
French and German writers .<br />
This document-so important, if true, as a<br />
record <strong>of</strong> the condition <strong>of</strong> <strong>Freemasonry</strong> in<br />
the beginning <strong>of</strong> the fifteenth century-has<br />
been from an early period attacked and defended<br />
with equal vehemence by those who<br />
have denied and those who have maintained<br />
its authenticity . As early as 1787, the Baron<br />
de Chefdebien, in a discourse entitled Recherches<br />
Magonniques d l'usage des Freres de<br />
Regime primif de Narbonne, read before the<br />
Congress <strong>of</strong> the Philalethans, attacked the<br />
authenticity <strong>of</strong> the document . Thory also,<br />
although acknowledging that he wished that<br />
the Manuscript was true, presented his objections<br />
to its authenticity in a memoir read in<br />
1806 before the Tribunal <strong>of</strong> the Philosophic<br />
Rite. His objections are eight in number,<br />
and are to this effect : 1 . That it was not<br />
published in any <strong>of</strong> the early editions <strong>of</strong> the<br />
works <strong>of</strong> Locke . 2 . That it was printed for<br />
the first time at Frankfort, in 1748 . 3 . That<br />
it was not known in England until 1753 . 4.<br />
That Anderson makes no mention <strong>of</strong> it .<br />
5. That it is not in any <strong>of</strong> the editions <strong>of</strong><br />
Leland's works printed before 1772 . 6 . That<br />
Dr. Plot contends that Henry VI . was never<br />
made a Mason . 7 . That the Manuscript says<br />
that Masonry was brought from the East by<br />
the Venetians . 8 . That the troubles in the<br />
reign <strong>of</strong> Henry VI ., and his incapacity, render<br />
it improbable that he would have occupied his<br />
mind with the subject <strong>of</strong> <strong>Freemasonry</strong> . <strong>The</strong><br />
sixth and eighth <strong>of</strong> these objections merely<br />
beg the question ; and the seventh is puerile,<br />
founded on ignorance <strong>of</strong> the meaning <strong>of</strong> the<br />
word "Venetian." But the other objections<br />
have much weight . Sloane, in his New Curiosities<br />
<strong>of</strong> Literature (1849, vol . ii., p . 80),<br />
attacks the document with the bitterness<br />
which he usually displays wherever <strong>Freemasonry</strong><br />
is concerned .<br />
Halliwell, in his Early History <strong>of</strong> <strong>Freemasonry</strong><br />
in England (p . 40), has advanced the<br />
following arguments against its authenticity :<br />
"It is singular that the circumstances attending<br />
its publication should have led no one<br />
to suspect its authenticity . I was at the pains<br />
<strong>of</strong> making a long search in the Bodleian Library<br />
last summer, in the hopes <strong>of</strong> finding the<br />
original, but without success . In fact there<br />
can be but little doubt that this celebrated<br />
and well-known document is a forgery!<br />
"In the first place, why should such a<br />
document have been printed abroad? Was<br />
it likely that it should have found its way to<br />
Frankfrt, nearly half a century afterwards,<br />
and been published without any explanation<br />
<strong>of</strong> the source whence it was obtained? Again,<br />
the orthography is most grotesque, and too<br />
gross ever to have been penned either by<br />
Henry VI. or Leland, or both combined . For<br />
instance, we have Peter Gower, a Grecian,<br />
explained in a note by the fabricator-for who<br />
else could have solved it?-to be Pythagoras!<br />
As a whole, it is but a clumsy attempt at deception,<br />
and is quite a parallel to the recently<br />
discovered one <strong>of</strong> the first Englishe Mercurie. '<br />
Among the German opponents <strong>of</strong> the Manuscript<br />
are Leasing, Keller, and Findel ; and<br />
more recently, the iconoclasts <strong>of</strong> England,<br />
who have been attacking so many <strong>of</strong> the<br />
ancient records <strong>of</strong> the Craft, have not left this<br />
one unspared .<br />
On the other hand, it has ranked among its<br />
advocates some <strong>of</strong> the most learned Masons<br />
<strong>of</strong> England, Germany, and France, <strong>of</strong> whom<br />
may be named Krause, Fessler, Lenning,<br />
Reghellini, Preston, Hutchinson, Calcott<br />
(these three, perhaps, without critical examination),<br />
and Oliver . Of these the language<br />
<strong>of</strong> the last may be cited as a specimen <strong>of</strong> the<br />
arguments adduced in its favor .<br />
"This famous Manuscript," says Dr . Oliver<br />
(Freemasons' Quart . Rev ., 1840, p . 10), "poe-
LEMANCEAU<br />
LENOIR 441<br />
sesses the reputation <strong>of</strong> having converted the<br />
tearned Locke, who was initiated after carefully<br />
perusing and analyzing it . Before any<br />
faith can be placed on this invaluable document,<br />
it will be necessary to say a word respecting<br />
its authenticity . I admit that there<br />
is some degree <strong>of</strong> mystery about it, and doubts<br />
have been entertained whether it be not a<br />
forgery . We have the strongest presumptive<br />
pro<strong>of</strong>s that it was in existence about the middle<br />
<strong>of</strong> the last century, because the utmost<br />
publicity was given to it ; and as at that time<br />
<strong>Freemasonry</strong> was beginning to excite a considerable<br />
share <strong>of</strong> public attention, the deception,<br />
had it been such, would have been publicly<br />
exposed by its opponents, who appear to<br />
have used the lash <strong>of</strong> ridicule very freely, as<br />
witness Hogarth's picture <strong>of</strong> Night, where the<br />
principal figures represent some brethren,<br />
decorated with aprons and jewels, returning<br />
from the Lodge in a state <strong>of</strong> intoxication ; the<br />
broad sheet <strong>of</strong> the Scald Miserables, and other<br />
prints and publications in which <strong>Freemasonry</strong><br />
is burlesqued. But no attempt was ever made<br />
to invalidate its claim to be a genuine document<br />
."<br />
After enumerating the several books in<br />
which it had been published, he resumes his<br />
argument, as follows :<br />
"Being thus universally diffused, had it<br />
been a suspected document, its exposure<br />
would certainly have been attempted ; particularly<br />
about the close <strong>of</strong> the last century,<br />
when the progress <strong>of</strong> Masonry was sensibly<br />
checked by the publication <strong>of</strong> works which<br />
charged it with being the depository <strong>of</strong> principles<br />
fatal equally to the peace and religion<br />
<strong>of</strong> civil society ; and if a forgery, it would have<br />
been unable to have endured the test <strong>of</strong> a<br />
critical examination . But no such attempt<br />
was made ; and the presumption therefore is<br />
that the document is authentic .<br />
"I should be inclined to pronounce, from<br />
internal evidence only, that the `Letter and<br />
Annotations' were written by Locke ; but<br />
there are corroborating facts which appear<br />
conclusive ; for this great philosopher was<br />
actually residing at Oates, the country-seat <strong>of</strong><br />
Sir Francis Masham at the time when the<br />
paper is dated ; and shortly afterwards he<br />
went up to town, where he was initiated into<br />
Masonry . <strong>The</strong>se facts are fully proved by<br />
Locke's Letters to Mr . Molyneux, dated<br />
March 30 and July 2, 1696 . For these reasons<br />
I entertain no doubt <strong>of</strong> the genuineness and<br />
authenticity <strong>of</strong> this valuable Manuscript ."<br />
If my own opinion is worth giving on this<br />
subject, I should say with much reluctance,<br />
and against my own wishes, that there is<br />
neither internal nor external evidence <strong>of</strong> the<br />
authenticity <strong>of</strong> this document to make it a<br />
sufficient foundation for historical evidence .<br />
[R . F . Gould (Hilt . <strong>of</strong> F. M ., i ., 489) styles the<br />
document "an impudent forgery ."-E . L. H .]<br />
Lemlerre, A. M . Born in 1733, died in<br />
1793. A writer <strong>of</strong> merit who belonged to the<br />
"Neuf Sceurs," and was present at the reception<br />
<strong>of</strong> Voltaire .<br />
Length <strong>of</strong> the Lodge . See Extent <strong>of</strong> the<br />
Lodge.<br />
Lenning, C . <strong>The</strong> assumed name <strong>of</strong> a<br />
learned German Mason, who resided at Paris<br />
in 1817, where Krause speaks <strong>of</strong> him as an<br />
estimable man and well-informed Freemason .<br />
He was the first projector <strong>of</strong> the Encyclopddie<br />
der Freimaurerei, which Findel justly calls<br />
"one <strong>of</strong> the most learned and remarkable<br />
works in <strong>Masonic</strong> literature ." <strong>The</strong> manuscript<br />
coming into the possession <strong>of</strong> the Leipsic<br />
bookseller Brockhaus, he engaged Friedrich<br />
Mossdori to edit it . He added so much<br />
to the original, revising and amplifying all the<br />
most important articles and adding many new<br />
ones, that Kloss catalogues it in his Bibliographie<br />
as the work <strong>of</strong> Mossdorf . <strong>The</strong><br />
Encyclopadie is in three volumes, <strong>of</strong> which<br />
the first was published in 1822, the second in<br />
1824, and the third in 1828 . A second edition,<br />
under the title <strong>of</strong> Handbuch der Freimaurerei,<br />
was published under the editorship<br />
<strong>of</strong> Schletter and Zille . A third edition in two<br />
volumes was published in 1900 (first vol .)<br />
and 1901 (second vol .) .<br />
Lenoir, Alexandre . A celebrated archeologist,<br />
who was born at Paris in 1761 . Having<br />
studied at the Mazarin College, he entered<br />
the studio <strong>of</strong> Doyeu, and successfully<br />
cultivated painting. In 1790, the National<br />
Assembly having decreed that the treasures<br />
<strong>of</strong> art in the suppressed churches and convents<br />
should be collected at the Petits-<br />
Augustins, he was appointed the Conservator<br />
<strong>of</strong> the depot, which was subsequently<br />
called the Museum, <strong>of</strong> which he was then made<br />
the Director. He there collected more than<br />
five hundred monuments rescued from destruction,<br />
and classified them with great care .<br />
On the conversion <strong>of</strong> the garden <strong>of</strong> Moasseaux<br />
into a Museum <strong>of</strong> Monuments, he was appointed<br />
one <strong>of</strong> the administrators, and subsequently<br />
the administrator <strong>of</strong> the monuments<br />
<strong>of</strong> the Church <strong>of</strong> St . Denis . In all these<br />
appointments, Lenoir exhibited his taste and<br />
judgment as an archeologist . He was a<br />
member <strong>of</strong> the Society <strong>of</strong> Antiquaries <strong>of</strong><br />
France, to whose Transactions he contributed<br />
several memoirs .<br />
<strong>The</strong> Metropolitan Chapter <strong>of</strong> France had,<br />
from the year 1777, annually held philosophical<br />
conventions, at which lectures on<br />
<strong>Masonic</strong> subjects were delivered by such men<br />
as Court de Gebelin . In 1789 these conventions<br />
were discontinued in consequence <strong>of</strong><br />
the political troubles <strong>of</strong> the times, but they<br />
were renewed in 1812 by M . Lenoir, who<br />
delivered before the Chapter a course <strong>of</strong><br />
eight lectures on the relations which exist<br />
between the ancient mysteries <strong>of</strong> the Egyptians<br />
and the Greeks and those <strong>of</strong> <strong>Freemasonry</strong>.<br />
In 1814, he published the substance<br />
<strong>of</strong> these lectures in a work entitled<br />
Lemanceau . A zealous French Mason,<br />
and the possessor <strong>of</strong> a fine collection <strong>of</strong> degrees,<br />
the nomenclature <strong>of</strong> which is preserved by<br />
Thory in his Acta Latomorum. <strong>The</strong> most La Franche-Maconnerie rendue a sa veritable<br />
important are referred to in the present work . origin, ou l'Aniiquiti de la Franche-Magon-
442 LEONTICA<br />
LEVEL<br />
aerie prouvle~par l'Explicatwn des Myafkres<br />
Anciens et Modernes (Paris, 4to, p . 304) .<br />
<strong>The</strong> theory <strong>of</strong> the author being that the mysteries<br />
<strong>of</strong> <strong>Freemasonry</strong> are only a repetition <strong>of</strong><br />
those <strong>of</strong> antiquity, he attempts to support it<br />
by investigations into the ancient initiations<br />
that are marked with pr<strong>of</strong>ound learning, although<br />
the work was severely criticised in the<br />
Journal de Debats. He had previously published,<br />
in 1809, a work in three volumes, entitled<br />
Nouvelle Explication des Hieroglyphes<br />
ou Anciens Allegories sacrEes des Egiptiennes .<br />
He died at Paris, June 12, 1839 .<br />
Leontica . Ancient sacrificial festivals in<br />
honor <strong>of</strong> the sun ; the <strong>of</strong>ficiating priests being<br />
termed Leontes .<br />
Leo XH ., Pope . Born in 1760, died in<br />
1829 . On the 13th <strong>of</strong> March, 1825, he issued<br />
the well-remembered bull, beginning "Quo<br />
graviora mala " against the Freemasons .<br />
Lepage . One <strong>of</strong> those French Masons<br />
who in the latter part <strong>of</strong> the last century<br />
occupied themselves in the accumulation <strong>of</strong><br />
cahiers or rituals <strong>of</strong> <strong>Masonic</strong> degrees . Most<br />
<strong>of</strong> the degrees in his collection, which is said<br />
to have been a valuable one, are referred to<br />
by Thory in the nomenclature contained in<br />
his Acta Latomorum.<br />
Lerouge, Andre Joseph Etienne . A<br />
man <strong>of</strong> letters and zealous Mason <strong>of</strong> Paris,<br />
born at Commercy, April 25, 1766 . He made<br />
a large and valuable collection <strong>of</strong> manuscript<br />
and printed degrees. He died in 1834, and on<br />
the 7th <strong>of</strong> . January, 1835, his collection was<br />
sold at public auction. Thory has made use<br />
<strong>of</strong> it in his Nomenclature des Grades . Lerouge<br />
was the author <strong>of</strong> several didactic writings on<br />
<strong>Masonic</strong> subjects, all <strong>of</strong> which, however, have<br />
had but an ephemeral existence . He was one<br />
<strong>of</strong> the editors <strong>of</strong> the French <strong>Masonic</strong> journal<br />
Hermes, published in 1819, and <strong>of</strong> the Melanges<br />
de Philosophic, d'Histoire et de Literature<br />
Maconnique . He was a man <strong>of</strong> much<br />
learning, and is said to have supplied several<br />
<strong>of</strong> his <strong>Masonic</strong> contemporaries with assistance<br />
in the preparation <strong>of</strong> their works .<br />
Lesser Lights. In the lecture <strong>of</strong> the First<br />
Degree we are told that a Lodge has three<br />
symbolic lesser lights ; one <strong>of</strong> these is in the<br />
East, one in the West, and one in the South .<br />
<strong>The</strong>re is no light in the North, because King<br />
Solomon's Temple, <strong>of</strong> which every Lodge is a<br />
representation, was placed so far north <strong>of</strong> the<br />
ecliptic that the sun and moon, at their<br />
meridian height, could dart no ra ys into the<br />
northern part there<strong>of</strong> . <strong>The</strong> North we therefore<br />
<strong>Masonic</strong>ally call a place <strong>of</strong> darkness .<br />
This symbolic use <strong>of</strong> the three lesser lights<br />
is very old, being found in the earliest lectures<br />
<strong>of</strong> the last century .<br />
<strong>The</strong> three lights, like the three princi pal<br />
<strong>of</strong>ficers and the three principal supports, refer,<br />
undoubtedly, to the three stations <strong>of</strong> the sun<br />
-its rising in the East, its meridian in the<br />
South, and its setting in the West ; and thus<br />
the symbolism <strong>of</strong> the Lodge, as typical <strong>of</strong> the<br />
world, continues to be preserved .<br />
<strong>The</strong> use <strong>of</strong> lights in all religious ceremonies<br />
is an ancient custom . <strong>The</strong>re was a seven-<br />
branched candlestick in the tabernacle, and<br />
in the Temple "were the golden candlesticks,<br />
five on the right hand and five on the left ."<br />
<strong>The</strong>y were always typical <strong>of</strong> moral, spiritual,<br />
or intellectual light .<br />
<strong>The</strong> custom prevalent in some localities,<br />
<strong>of</strong> placing the burning tapers, or three symbolic<br />
lesser lights, East, West, and South, near<br />
the altar, is sometimes changed so that these<br />
resp ective lights are burning on or beside the<br />
pedestals <strong>of</strong> the Master and his two Wardens<br />
at their several stations . In the old Teutonic<br />
mythology, and in accordance with Medieval<br />
court usage, flaming lights or fires burned<br />
before each column, similarly situated, on<br />
which rested the image <strong>of</strong> Odin, Thor, and<br />
Frey . <strong>The</strong>se columns are further represented<br />
as Wisdom, Strength, and Beauty,<br />
sustaining the "Starry-decked Heaven," ro<strong>of</strong><br />
or ceiling colored blue, with stars .<br />
Lessing, Gottfried Ephraim . A learned<br />
litterateur <strong>of</strong> Germany, who was born at<br />
Kaumitz, in the Neiderlausetz, January 22,<br />
1729, and died on the 15th <strong>of</strong> February, 1781,<br />
at Woefenbutal, where he was librarian to the<br />
Duke <strong>of</strong> Brunswick . Leasing was initiated in<br />
a Lodge at Hamburg, and took great interest<br />
in the Institution . His theory, that it sprang<br />
out <strong>of</strong> a secret association <strong>of</strong> Templars which<br />
had long existed in London, and was modified<br />
in form by Sir Christopher Wren, has long<br />
been rejected, if it was ever admitted by any •<br />
but in his two works Ernst and Falk and<br />
Nathan der Weise, he has given pr<strong>of</strong>ound and<br />
comprehensive views on the genius and spirit<br />
<strong>of</strong> <strong>Freemasonry</strong>. Leasing was the most<br />
eminent litterateur <strong>of</strong> his age, and has been<br />
styled "the man who was the forerunner <strong>of</strong><br />
the philosophers, and whose criticisms supplied<br />
the place <strong>of</strong> poetry.". (See Ernest and<br />
Falk .)<br />
Lessons . <strong>The</strong> passages <strong>of</strong> Scripture recited<br />
by the Prelate in the ceremony <strong>of</strong> inducting<br />
a candidate into the <strong>Masonic</strong> Order<br />
<strong>of</strong> Knights Templar. It is an ecclesiastical<br />
term, and is used by the Templars because<br />
these passages are intended to instruct the<br />
candidate in reference to the incidents <strong>of</strong> our<br />
Savior's life which are referred to in the<br />
ritual .<br />
Letter <strong>of</strong> Application . More properly<br />
called a Petition, which see .<br />
Letters Patent . See Patents.<br />
Lettuce . A sacred plant used in the mysteries<br />
<strong>of</strong> Adonis, and therefore the analogue<br />
<strong>of</strong> the Acacia in the mysteries <strong>of</strong> <strong>Freemasonry</strong> .<br />
Leueht . A <strong>Masonic</strong> charlatan <strong>of</strong> the<br />
eighteenth century, better known by his<br />
assumed name <strong>of</strong> Johnson, which see.<br />
Level. In <strong>Freemasonry</strong>, the level is a symbol<br />
<strong>of</strong> equality ; not <strong>of</strong> that social equalit<br />
which would destroy all distinctions <strong>of</strong> ra<br />
and position, and beget confusion, insubordination,<br />
and anarchy ; but <strong>of</strong> that fraternal<br />
equality which, recognizing the fatherhood<br />
<strong>of</strong> God, admits as a necessary corollary the<br />
brotherhood <strong>of</strong> man . It, therefore, teaches<br />
us that in the sight <strong>of</strong> the Great Architect <strong>of</strong><br />
the Universe, his creatures, who are at an im-
LEVI<br />
LEWIS 443<br />
Levi, Ellphas. <strong>The</strong> pseudonym <strong>of</strong> Louis<br />
Alphonse Constance, a prolific writer on<br />
Magical Masonry, or <strong>of</strong> works in which he<br />
seeks to connect the symbols <strong>of</strong> Masonry with<br />
the dogmas <strong>of</strong> the High Magic . His principal<br />
works, which abound in dreamy speculations,<br />
are Dogme et Rituel de la Haute Magie, Paris,<br />
1860 ; Histoire de la Magie, same place and<br />
measurable distance from him, move upon the<br />
same plane ; as the far-moving stars, which<br />
though millions <strong>of</strong> miles apart, yet seem to<br />
shine upon the same canopy <strong>of</strong> the sky . In<br />
this view the level teaches us that all men are<br />
equal, subject to the same infirmities, hastening<br />
to the same goal, and preparing to be<br />
judged by the same immutable law .<br />
<strong>The</strong> level is deemed, like the square and the<br />
plumb, <strong>of</strong> so much importance as a symbol,<br />
that it is repeated in many different relations .<br />
First, it is one <strong>of</strong> the jewels <strong>of</strong> the Lodge ; in<br />
the English system a movable in the American<br />
an immovable, one . This leads to its<br />
being adopted as the proper <strong>of</strong>ficial ensign<br />
<strong>of</strong> the Senior Warden, because the Craft when<br />
at labor, at which time he presides over them<br />
are on a common level <strong>of</strong> subordination . And<br />
then it is one <strong>of</strong> the working-tools <strong>of</strong> a Fellow-<br />
Craft, still retaining its symbolism <strong>of</strong> equality .<br />
year ; and Le Clef des <strong>Grand</strong> Mysteres, published<br />
a year afterward .<br />
Levit, Der. <strong>The</strong> Levite was the fourth<br />
grade <strong>of</strong> the Order <strong>of</strong> the Knights <strong>of</strong> the True<br />
Light.<br />
Levite, Knight . <strong>The</strong> Knight Levite was<br />
the fourth section <strong>of</strong> the Seventh Degree <strong>of</strong><br />
the Rite <strong>of</strong> Clerks <strong>of</strong> Strict Observance.<br />
Levite <strong>of</strong> the External Guard. <strong>The</strong><br />
lowest <strong>of</strong> the nine Orders <strong>of</strong> the Priesthood,<br />
or highest <strong>of</strong> the <strong>Masonic</strong> degrees in the Order<br />
<strong>of</strong> the Temple as modified by Fabre-Palaprat .<br />
It was equivalent to Kadosh .<br />
Levites . Those descendants <strong>of</strong> Levi who<br />
were employed in the lowest ministerial duties<br />
<strong>of</strong> the Temple, and were thus subordinate to<br />
the priests, who were the lineal descendants<br />
<strong>of</strong> Aaron. <strong>The</strong>y are represented, in some <strong>of</strong><br />
the high degrees .<br />
Levite, Sacrificer . A degree in the collection<br />
<strong>of</strong> the Mother Lodge <strong>of</strong> the Philosophic<br />
Scottish Rite .<br />
Levitikon. <strong>The</strong>re is a spurious Gospel <strong>of</strong><br />
St . John, supposed to have been forged in<br />
the fifteenth century, which contradicts the<br />
genuine Gospel in many particulars . It contains<br />
an introduction and a commentary,<br />
said to have been written by Nicephorus, a<br />
Greek monk <strong>of</strong> Athens . This commentary<br />
is called the "Levitikon ." Out <strong>of</strong> this Gospel<br />
and its commentary, Fabre-Palaprat, about<br />
the year 1814, composed a liturgy for the sect<br />
<strong>of</strong> Johannites, which he had established and<br />
attached to the Order <strong>of</strong> the Temple at Paris .<br />
Levy. A collection <strong>of</strong> men raised for a<br />
particular purpose. <strong>The</strong> lectures tell us that<br />
the timbers for building the Temple at Jerusalem<br />
were felled in the forests <strong>of</strong> Lebanon,<br />
where a levy <strong>of</strong> thirty thousand men <strong>of</strong> Jerusalem<br />
were employed by monthly courses<br />
<strong>of</strong> ten thousand . Adoniram was placed over<br />
this levy. <strong>The</strong> facts are derived from the<br />
statement in 1 Kings v . 13, 14 : "And King<br />
Solomon raised a levy out <strong>of</strong> all Israel ; and the<br />
levy was thirty thousand men . And he sent<br />
them to Lebanon ten thousand a month by<br />
courses ; a month they were in Lebanon and<br />
two months at home : and Adoniram was<br />
over the levy ." <strong>The</strong>se wood-cutters were not<br />
Tyrians, but all Israelites .<br />
Lewis. 1 . An instrument in Operative<br />
Masonry . It is an iron cramp which is inserted<br />
in a cavity prepared for that purpose<br />
in any large stone, so as to give attachment<br />
to a pulley and hook whereby the stone may<br />
be conveniently raised to any height and<br />
deposited in its proper position . It is well<br />
described by Mr. Gibson, in the British<br />
Archxologia (vol . x ., p . 127) ; but he is in error<br />
in attributing its invention to a French architect<br />
in the time <strong>of</strong> Louis XIV ., and its name<br />
to that monarch. <strong>The</strong> contrivance was<br />
known to the Romans, and several taken from<br />
old ruins are now in the Vatican . In the<br />
ruins <strong>of</strong> Whitby Abbey, in England, which<br />
was founded by Oswy, King <strong>of</strong> Northumberland,<br />
in 658, large stones were discovered,<br />
with the necessary excavation for the insertion<br />
<strong>of</strong> a lewis . <strong>The</strong> word is most probably<br />
derived from the old French levis, any contrivance<br />
for lifting. <strong>The</strong> modern French call<br />
the instrument a louve .<br />
2. In the English system, the lewis is found<br />
on the tracing-board <strong>of</strong> the Entered Apprentice,<br />
where it is used as a symbol <strong>of</strong> strength,<br />
because, by its assistance, the Operative Mason<br />
is enabled to lift the heaviest stones with<br />
a comparatively trifling exertion <strong>of</strong> physical<br />
power. It has not been adopted as a symbol<br />
by the American Masons, except in Pennsylvania,<br />
where, <strong>of</strong> course, it receives the English<br />
interpretation .<br />
3 . <strong>The</strong> son <strong>of</strong> a Mason is, in England,<br />
called a lewis, because it is his duty to support<br />
the sinking powers and aid the failing<br />
strength <strong>of</strong> his father ; or, as Oliver has expressed<br />
it, "to bear the burden and heat <strong>of</strong><br />
the day, that his parents may rest in their old<br />
age ; thus rendering the evening <strong>of</strong> their lives<br />
peaceful and happy ." In the rituals <strong>of</strong> the<br />
middle <strong>of</strong> the last century he was called a<br />
buffton . From this the French derived their<br />
word lufton, which they apply in the same way .<br />
<strong>The</strong>y also employ the word louveteau, and call<br />
the daughter <strong>of</strong> a Mason louvetine . Louveteau<br />
is probably derived directly from the louve,<br />
the French name <strong>of</strong> the implement ; but it is a<br />
singular coincidence that louveteau also means<br />
a young wolf, and that in the Egyptian mysteries<br />
<strong>of</strong> Isis the candidate was made to wear<br />
the mask <strong>of</strong> a wolf's head . Hence, a wolf and<br />
a candidate in these mysteries were <strong>of</strong>ten used<br />
as synonymous terms . Macrobius, in his<br />
Saturnalia, says, in reference to this custom,<br />
that the ancients perceived a relationship between<br />
the sun, the great symbol in these<br />
mysteries, and a wolf, which the candidate<br />
represented at his initiation. For, he remarks,<br />
as the flocks <strong>of</strong> sheep and cattle fly and disperse<br />
at the sight <strong>of</strong> the wolf, so the flocks <strong>of</strong>
444 LEXINGTON<br />
LIBERAL<br />
stars disappear at the approach <strong>of</strong> the sun's<br />
light. <strong>The</strong> learned reader will also recollect<br />
that in the Greek language lukos signifies both<br />
the sun and a wolf. Hence some etymologists<br />
have sought to derive louveteau, the son <strong>of</strong> a<br />
Mason, from louveteau, a young wolf. But<br />
the more direct derivation from louve, the<br />
operative instrument is preferable .<br />
In Browne's Master Key, which is supposed<br />
to represent the Prestonian lecture, we<br />
find the following definition :<br />
"What do we call the son <strong>of</strong> a Freemason?<br />
"A lewis .<br />
"What does that denote?<br />
"Strength .<br />
"How is a lewis depicted in a Mason's<br />
Lodge?<br />
"As a cramp <strong>of</strong> metal, by which, when fixed<br />
into a stone, great and ponderous weights are<br />
raised to a certain height and fixed upon their<br />
proper basis, without which Operative Masons<br />
could not so conveniently do .<br />
"What is the duty <strong>of</strong> a lewis, the son <strong>of</strong> a<br />
Mason, to his aged parents?<br />
"To bear the heavy burden in the heat <strong>of</strong><br />
the day and help them in time <strong>of</strong> need, which,<br />
by reason <strong>of</strong> their great age, they ought to be<br />
exempted from, so as to render the close <strong>of</strong><br />
their days happy and comfortable .<br />
"His privilege for so doing?<br />
"To be made a Mason before any other<br />
person, however dignified by birth, rank, or<br />
riches, unless he, through complaisance, waives<br />
this privilege."<br />
[<strong>The</strong> term occurs in this sense in the Constitutions<br />
<strong>of</strong> 1738 at the end <strong>of</strong> the Deputy<br />
<strong>Grand</strong> Master's song-in allusion to the expected<br />
birth <strong>of</strong> George IIİ, son <strong>of</strong> Frederick,<br />
Prince <strong>of</strong> Wales :<br />
"May a Lewis be born, whom the World<br />
shall admire, Serene as his Mother, August<br />
as his Sire ."<br />
It is sometimes stated that a Lewis may be<br />
initiated before he has reached the age <strong>of</strong><br />
twenty-one ; but this is not so under the English<br />
Constitution, by which a dispensation is<br />
required in all cases <strong>of</strong> initiation under age,<br />
as was distinctly stated at the meeting <strong>of</strong> the<br />
<strong>Grand</strong> Lodge <strong>of</strong> England held on December<br />
2, 1874 . <strong>The</strong> Scotch Constitution, however,<br />
does allow a Lewis to be entered at eighteen<br />
years <strong>of</strong> age. (Rule 180.)<br />
No such right is recognized in America,<br />
where the symbolism <strong>of</strong> the Lewis is unknown,<br />
though it has been suggested, not without<br />
some probability, that the initiation <strong>of</strong><br />
Washington when he was only twenty years<br />
and eight months old, may be explained by<br />
a reference to this supposed privilege <strong>of</strong><br />
Lewis .-E . L. H .]<br />
Lexington, Congress <strong>of</strong>. This Congress<br />
was convoked in 1853, at Lexington, Kentucky,<br />
for the purpose <strong>of</strong> attempting to form<br />
a General <strong>Grand</strong> Lodge .* A plan <strong>of</strong> constitution<br />
was proposed, but a sufficient number<br />
<strong>of</strong> <strong>Grand</strong> Lodges did not accede to the<br />
proposition to give it efficacy .<br />
* See General <strong>Grand</strong> Lodge .<br />
Libanus. <strong>The</strong> Latin name <strong>of</strong> Lebanon,<br />
which see .<br />
Libation. Among the Greeks and Romans<br />
the libation was a religious ceremony, consisting<br />
<strong>of</strong> the pouring <strong>of</strong> wine or other liquid upon<br />
the ground, or, in a sacrifice, upon the head<br />
<strong>of</strong> the victim after it had been first tasted by<br />
the priest and by those who stood next to him .<br />
<strong>The</strong> libations were usually <strong>of</strong> unmixed wine,<br />
but were sometimes <strong>of</strong>. mingled wine and<br />
water . Libations are used in some <strong>of</strong> the<br />
chivalric and the high degrees <strong>of</strong> Masonry .<br />
Libavius, Andreas . A learned German<br />
physician, who was born at Halle, in Saxony<br />
and died at Coburg, where he was rector ol<br />
the Gymnasium in 1616 . He was a vehement<br />
opponent <strong>of</strong> Paracelsus and <strong>of</strong> the Rosicrucians<br />
. In 1613 he published at Frankfort<br />
his Syntagma selectorum alchimia arcanorum,<br />
in two folio volumes, and two years after, an<br />
Appendix, in which he attacks the Society <strong>of</strong><br />
the Rosicrucians and analyzes the Confessio<br />
<strong>of</strong> Valentine Andrea. De Quincey has used<br />
the works <strong>of</strong> Libavius in his article on Secret<br />
Societies.<br />
Liber . Liberty. Of which the eagle, in<br />
the Rose Croix Degree, is symbolical . Liberty<br />
<strong>of</strong> thought, speech, and action, within the<br />
bounds <strong>of</strong> civil, political, and conscientious<br />
law, without license . A book, and hence the<br />
word library, or collection <strong>of</strong> books . It was<br />
also one <strong>of</strong> the names <strong>of</strong> the god Bacchus .<br />
<strong>The</strong> freedom which knowledge confers . Liber,<br />
the bark, or inner rind <strong>of</strong> a tree, on which<br />
books were originally written ; hence, leaves<br />
<strong>of</strong> a book and leaves <strong>of</strong> a tree ; or, similarly in<br />
Latin, folio <strong>of</strong> a book, the foliage <strong>of</strong> a tree .<br />
Thus, the "tree <strong>of</strong> knowledge" becomes the<br />
"book <strong>of</strong> wisdom" ; the "tree <strong>of</strong> life" becomes<br />
the "book <strong>of</strong> life ." (See Lakak Deror<br />
Pessah and Libertas .) <strong>The</strong> Bridge mentioned<br />
in the Sixteenth Degree, Scottish Rite, has<br />
the initials <strong>of</strong> Liberty <strong>of</strong> Passage over its<br />
arches.<br />
Liberal Arts and Sciences. We are indebted<br />
to the Scholastic philosophers <strong>of</strong> the<br />
Middle Ages for the nomenclature by which<br />
they distinguished the seven sciences then<br />
best known to them . With the metaphorical<br />
spirit <strong>of</strong> the age in which they lived, they called<br />
the two classes into which they divided them<br />
the trivium, or meeting <strong>of</strong> three roads, and the<br />
quadrivium, or meeting <strong>of</strong> four roads ; calling<br />
grammar, logic, and rhetoric the trivium, and<br />
arithmetic, geometry, music, and astronomy<br />
the quadrivium . <strong>The</strong>se they styled the seven<br />
liberal arts and sciences, to separate them from<br />
the mechanical arts which were practised by<br />
the handicraftsmen. <strong>The</strong> liberal man, liberalis<br />
homo, meant, in the Middle Ages, the man
LIBERTAS<br />
LIBRARY 445<br />
who was his own master-free, independent,<br />
and <strong>of</strong>ten a nobleman .<br />
Mosheim, speaking <strong>of</strong> the state <strong>of</strong> literature<br />
in the eleventh century, uses the following<br />
language : "<strong>The</strong> seven liberal arts ; as they<br />
were now styled, were taught in the greatest<br />
part <strong>of</strong> the schools that were erected in this<br />
century for the education <strong>of</strong> youth . <strong>The</strong> first<br />
stage <strong>of</strong> these sciences was grammar, which<br />
was followed successively by rhetoric and<br />
logic. When the disciple, having learned<br />
these branches, which were generally known<br />
by the name <strong>of</strong> trivium, extended his ambition<br />
further, and was desirous <strong>of</strong> new improvement<br />
in the sciences, he was conducted slowly<br />
through the quadrivium (arithmetic, music,<br />
geometry, and astronomy) to the very summit<br />
<strong>of</strong> literary fame."<br />
<strong>The</strong> Freemasons <strong>of</strong> the Middle Ages, always<br />
anxious to elevate their pr<strong>of</strong>ession above<br />
the position <strong>of</strong> a mere operative art, readily<br />
assumed these liberal arts and sciences as a<br />
part <strong>of</strong> their course <strong>of</strong> knowledge, thus seeking<br />
to assimilate themselves rather to the scholars<br />
who were above them than to the workmen<br />
who were below them .* Hence in all the<br />
Old Constitutions we find these liberal arts<br />
and sciences introduced at the beginning as<br />
forming an essential part <strong>of</strong> the body <strong>of</strong> Masonry<br />
. Thus, in the Lansdowne MS ., whose<br />
date is about 1560 (and it may be taken as a<br />
fair specimen <strong>of</strong> all the others, these sciences<br />
are thus referred to :<br />
"Wee minde to shew you the charge that<br />
belongs to every trew Mason to keep, for in<br />
good and (faith if you take good heed it is<br />
well worthy to be kept for A worthy Craft and<br />
curious science,-Sirs, there be Seaven Liberall<br />
Sciencies <strong>of</strong> the which the Noble Craft<br />
<strong>of</strong> Masonry is one ." And then the writer<br />
proceeds to define them in the order which<br />
they still retain . It is noteworthy, however,<br />
that that order must have been changed ; for<br />
in what is probably the earliest <strong>of</strong> the manuscripts-the<br />
Regius MS .-geometry appears<br />
as the last, instead <strong>of</strong> the fifth <strong>of</strong> the sciences,<br />
and arithmetic as the sixth . (Lines 557-563 .)<br />
It is not therefore surprising that, on the<br />
revival <strong>of</strong> Masonry in 1717, these seven liberal<br />
arts and sciences were made a part <strong>of</strong> the<br />
system <strong>of</strong> instruction . At first, <strong>of</strong> course,<br />
they were placed in the Entered Apprentice's<br />
Degree, that being the most important degree<br />
<strong>of</strong> the period, and they were made to refer to<br />
the seven Masons who composed a Lodge.<br />
Afterward, on the more methodical division<br />
<strong>of</strong> the degrees, they were transferred to the<br />
Fellow-Craft, because that was the degree<br />
symbolic <strong>of</strong> science, and were made to refer<br />
to seven <strong>of</strong> the steps <strong>of</strong> the winding stairs,<br />
that being itself, when prop erly interpreted, a<br />
symbol <strong>of</strong> the progress <strong>of</strong> knowledge . And<br />
there they still remain .<br />
Libertas . (Latin) Liberty. A significant<br />
* <strong>The</strong> claim has been made that Charlemagne,<br />
in his castle at Aix-la-Chapelle, set<br />
apart a sep arate place where the Seven Liberal<br />
Arts and Sciences were taught. [E. E. C .]<br />
word in the Red Cross Degree . It refers to<br />
the "liberty <strong>of</strong> passage" gained by the returning<br />
Jews over their opponents at the river<br />
Euphrates, as described in the Scottish Rite<br />
degree <strong>of</strong> Knight <strong>of</strong> the East, where the old<br />
French rituals have "liberty du passer ."<br />
Liberte, Ordre de la . (Order <strong>of</strong> Liberty.)<br />
A French androgyn Order existing in Paris in<br />
1740, and the precursor <strong>of</strong> "La Magonnerie<br />
d'Adoption ." (Thory, Acta Let., i ., 320 .)<br />
Libertine . <strong>The</strong> Charges <strong>of</strong> 1722 commence<br />
by saying that "a Mason is obliged by<br />
his tenure to obey the moral law- and if he<br />
rightly understands the art, he will never be a<br />
stupid Atheist, nor an irreligious libertine ."<br />
(Constitutions, 1723, p. 50 .) <strong>The</strong> word "libertine"<br />
there used conveyed a meaning different<br />
from that which it now bears . In the<br />
present usage <strong>of</strong> language it signifies a pr<strong>of</strong>ligate<br />
and licentious person, but originally it<br />
meant a freethinker, or Deist. Derived from<br />
the Latin "libertinus," a man that was once a<br />
bondsman but who has been made free, it was<br />
metaphorically used to designate one who had<br />
been released, or who had released himself<br />
from the bonds <strong>of</strong> religious belief, and become<br />
in matters <strong>of</strong> faith a doubter or denier. Hence<br />
"a stupid Atheist" denoted, to use the language<br />
<strong>of</strong> the Psalmist, "the fool who has said<br />
in his heart there is no God," while an "irreligious<br />
libertine" designated the man who,<br />
with a degree less <strong>of</strong> unbelief denies the distinctive<br />
doctrines <strong>of</strong> revealed religion . And<br />
this meaning <strong>of</strong> the expression connects itself<br />
very appropriately with the succeeding paragraph<br />
<strong>of</strong> the Charge . "But though in ancient<br />
times, Masons were charged in every country<br />
to be <strong>of</strong> the religion <strong>of</strong> that country or nation,<br />
whatever it was, yet 'tis now thought more expedient<br />
only to oblige them to that religion in<br />
which all men agree, leaving their particular<br />
opinions to themselves ."<br />
<strong>The</strong> expression "irreligious libertine," alluding,<br />
as it does, to a sc<strong>of</strong>fer at religious<br />
truths, is eminently suggestive <strong>of</strong> the religious<br />
character <strong>of</strong> our Institution, which, founded as<br />
it is on the great doctrines <strong>of</strong> religion, cannot<br />
be properly appreciated by anyone who<br />
doubts or denies their truth .<br />
" Liberty, Equality, Fraternity ." <strong>The</strong><br />
motto <strong>of</strong> the French Freemasons .<br />
Liberty <strong>of</strong> Passage . A significant phrase<br />
in the high degrees . (See Libertas .) <strong>The</strong><br />
French rituals designate it by the letters<br />
L . - . D .' . P.'% as the initials <strong>of</strong> liberte de passer,<br />
or liberty <strong>of</strong> passage . But Bro . Pike proposes<br />
to interpret these letters as liberte de penser,<br />
liberty <strong>of</strong> thought ; the prerogative <strong>of</strong> a<br />
freeman and a Freemason .<br />
Library. It is the duty as well as the interest<br />
<strong>of</strong> Lodges to facilitate the efforts <strong>of</strong> the<br />
members in the acquisition <strong>of</strong> <strong>Masonic</strong> knowledge,<br />
and no method is more appropriate than<br />
the formation <strong>of</strong> <strong>Masonic</strong> libraries . <strong>The</strong> establishment<br />
<strong>of</strong> a <strong>Grand</strong> Lodge libr ary is <strong>of</strong><br />
course not objectionable, but it is <strong>of</strong> far less<br />
value and importance than a Lodge library .<br />
<strong>The</strong> original outlay <strong>of</strong> a few dollars in the beginning<br />
for its .establishment, and <strong>of</strong> a few
446 LIBYAN<br />
LIGHT<br />
more annually for its maintenance and increase,<br />
would secure to every Lodge in the<br />
land a rich treasury <strong>of</strong> <strong>Masonic</strong> reading for<br />
the information and improvement <strong>of</strong> its members.<br />
<strong>The</strong> very fact that <strong>Masonic</strong> books were<br />
within their reach, showing themselves on the<br />
well-filled shelves at every meeting, and ready<br />
at their hands for the mere asking or the<br />
trouble <strong>of</strong> taking them down, would induce<br />
many brethren to read who never yet have<br />
read a page or even a line upon the subject <strong>of</strong><br />
<strong>Masonic</strong> history and science .<br />
Considering the immense number <strong>of</strong> books<br />
that have been published on the subject <strong>of</strong><br />
Speculative Masonry, many <strong>of</strong> which would<br />
be rendered accessible to every one by the establishment<br />
<strong>of</strong> Lodge libraries, the Mason who<br />
would then be ignorant <strong>of</strong> the true genius <strong>of</strong><br />
his art would be worthy <strong>of</strong> all shame and reproach<br />
.<br />
As thoughtful municipalities place public<br />
fountains in their parks and at the corners <strong>of</strong><br />
streets, that the famished wayfarer may allay<br />
his thirst and receive physical refreshment so<br />
should <strong>Masonic</strong> Lodges place such intellectual<br />
fountains in reach <strong>of</strong> their members, that<br />
they might enjoy mental refreshment. Such<br />
fountains are libraries ; and the Lodge which<br />
spends fifty dollars, more or less, upon a banquet,<br />
and yet does without a library, commits<br />
a grave <strong>Masonic</strong> <strong>of</strong>fense ; for it refuses, or at<br />
least neglects, to diffuse that light among its<br />
children which its obligation requires it to do .<br />
Of two Lodges-the one without and the<br />
other with a library-the difference is this,<br />
that the one will have more ignorance in it<br />
than the other . If a Lodge takes delight in an<br />
ignorant membership, let it forego a library .<br />
If it thinks there is honor and reputation and<br />
pleasure in having its members well informed,<br />
it will give them means <strong>of</strong> instruction .<br />
Libyan or Lybic Chain . <strong>The</strong> eightyfifth<br />
grade <strong>of</strong> the Rite <strong>of</strong> Memphis ; old style .<br />
Licht, Hitter von Wahren . Knight <strong>of</strong><br />
the True Light, presumed to have been<br />
founded in Austria in 1780, by Hans Heinrich<br />
Freiherr von ticker and Eckh<strong>of</strong>fen . It<br />
consisted <strong>of</strong> five grades .<br />
Lichtseher, Oder Erleuchtete. (<strong>The</strong><br />
Enlightened .) A mystical sect established at<br />
Schlettstadt by Kilper Martin Steinbach, in<br />
the sixteenth century . Mentioned in the<br />
Handbuch, in 1566, by Pastor Reinhard Lutz .<br />
It delved in Scriptural interpretation .<br />
Lieutenant <strong>Grand</strong> Commander. <strong>The</strong><br />
title <strong>of</strong> the second and third <strong>of</strong>ficers <strong>of</strong> a <strong>Grand</strong><br />
Consistory in the Ancient and Accepted Scot-<br />
* <strong>The</strong> three most important <strong>Masonic</strong> libraries<br />
inAmerica are : <strong>The</strong> <strong>Grand</strong> Lodge Library<strong>of</strong> Iowa,<br />
at Cedar Rapids, it having a separate building<br />
devoted entirely to its uses, and containing a large<br />
number <strong>of</strong> books and collections, many <strong>of</strong> which<br />
are rare. <strong>The</strong> <strong>Grand</strong> Lodges <strong>of</strong> both Pennsylvania<br />
and Massachusetts have been ardent collectors<br />
<strong>of</strong> <strong>Masonic</strong> literature. <strong>The</strong> <strong>Grand</strong> Lodge<br />
<strong>of</strong> Massachusetts has lately acquired by gift<br />
<strong>of</strong> the late Samuel R . Lawrence his own library<br />
and that <strong>of</strong> Enoch T. Carson, which he had<br />
purchased . [E . E. C .)<br />
tish Rite, and the second <strong>of</strong>ficer in a Supreme<br />
Council .<br />
Life. <strong>The</strong> three stages <strong>of</strong> human life are<br />
said in the lectures to be symbolized by the<br />
three degrees <strong>of</strong> Ancient Craft Masonry, and<br />
the doctrine is illustrated in the Third Degree<br />
by the emblem <strong>of</strong> the Steps on the Master's<br />
Carpet, which see.<br />
Life, Eternal. See Eternal Life .<br />
Life Member. It is the custom in some<br />
Lodges to permit a member to become a life<br />
member by paying dues for some number <strong>of</strong><br />
years (21 to 25) determined by the By-Laws <strong>of</strong><br />
the Lodge or the immediate payment <strong>of</strong> a sum<br />
<strong>of</strong> money, after which he is released from any<br />
subsequent payment <strong>of</strong> quarterly or yearly<br />
dues . Such a system is <strong>of</strong> advantage in a<br />
pecuniary sense to the Lodge, if the money<br />
paid for life membership is invested in pr<strong>of</strong>itable<br />
stock, because the interest continues to<br />
accrue to the Lodge even after the death <strong>of</strong> a<br />
member. A Lodge consisting entirely <strong>of</strong> life<br />
members would be a Lodge the number <strong>of</strong><br />
whose members might increase, but could<br />
never decrease. Life members are subject to<br />
all the discipline <strong>of</strong> the Lodge, such as suspension<br />
or expulsion, just as the other members<br />
. [Such Life Membership is, however, not<br />
recognized by the <strong>Grand</strong> Lodge <strong>of</strong> England,<br />
which restricts the privileges <strong>of</strong> the Craft to<br />
those who continue to be subscribing members<br />
<strong>of</strong> some Lodge . (Report <strong>of</strong> G . L. <strong>of</strong> England<br />
for June, 1873 .)-E. L . H .)<br />
Light . Light is an important word in the<br />
<strong>Masonic</strong> system . It conveys a far more recondite<br />
meaning than it is believed to possess by<br />
the generality <strong>of</strong> readers . It is in fact the first<br />
<strong>of</strong> all the symbols presented to the neophyte,<br />
and continues to be presented to him in various<br />
modifications throughout all his future<br />
progress in his <strong>Masonic</strong> career . It does not<br />
simply mean, as might be supposed, truth or<br />
wisdom, but it contains within itself a far more<br />
abstruse allusion to the very essence <strong>of</strong> Speculative<br />
Masonry, and embraces within its capacious<br />
signification all the other symbols<br />
<strong>of</strong> the Order . Freemasons are emphatically<br />
called the "sons <strong>of</strong> light," because they are,<br />
or at least are entitled to be, in possession <strong>of</strong><br />
the true meaning <strong>of</strong> the symbol ; while the<br />
pr<strong>of</strong>ane or uninitiated who have not received<br />
this knowledge are, by a parity <strong>of</strong> expression,<br />
said to be in darkness .<br />
<strong>The</strong> connection <strong>of</strong> material light with this<br />
emblematic and mental illumination, was<br />
prominently exhibited in all the ancient systems<br />
<strong>of</strong> religion and esoteric mysteries .<br />
Among the Egyptians, the hare was the<br />
heiroglyphic <strong>of</strong> eyes that are open, because<br />
that animal was supposed to have his eyes<br />
always open. <strong>The</strong> priests afterward adopted<br />
the hare as the symbol <strong>of</strong> the moral illumination<br />
revealed to the neophytes in the contemplation<br />
<strong>of</strong> the Divine truth, and hence,<br />
according to Champollion, it was also the symbol<br />
<strong>of</strong> Osiris, their principal divinity, and the<br />
chief object <strong>of</strong> their mystic rites-thus showing<br />
the intimate connection that they maintained<br />
in their symbolic language between the
LIGHT<br />
LIGURE 447<br />
process <strong>of</strong> initiation and the contemplation <strong>of</strong><br />
divinity . On this subject a remarkable coincidence<br />
has been pointed out by M . Portal<br />
(Symb. desEgypt, 69), in the Hebrew language .<br />
<strong>The</strong>re the word for "hare" is arnebet, which<br />
seems to be compounded <strong>of</strong> our "light," and<br />
nabat, "to see " ; so that the word which among<br />
the Egyptians was used to designate an initiation,<br />
among the Hebrews meant to see the<br />
light .<br />
If we proceed to an examination <strong>of</strong> the other<br />
systems <strong>of</strong> religion which were practised by<br />
the nations <strong>of</strong> antiquity, we shall find that<br />
light always constituted a principal object <strong>of</strong><br />
adoration, as the primordial source <strong>of</strong> knowledge<br />
and goodness, and that darkness was<br />
with them synonymous with ignorance and<br />
evil. Dr. Beard (Encyc. Bib . Lit .) attributes<br />
this view <strong>of</strong> the Divine origin <strong>of</strong> light among<br />
the Eastern nations, to the fact that "light<br />
in the East has a clearness and brilliancy, is<br />
accompanied by an intensity <strong>of</strong> heat, and<br />
is followed in its influence by a largeness <strong>of</strong><br />
good, <strong>of</strong> which the inhabitants <strong>of</strong> less genial<br />
climates have no conception . Light easily<br />
and naturally became, in consequence, with<br />
Orientals, a representative <strong>of</strong> the highest<br />
human good . All the more joyous emotions<br />
<strong>of</strong> the mind, all the pleasing sensations <strong>of</strong> the<br />
frame, all the happy hours <strong>of</strong> domestic intercourse,<br />
were described under imagery derived<br />
from light . <strong>The</strong> transition was naturalfrom<br />
earthly to heavenly, from corporeal to<br />
spiritual things ; and so light came to typify<br />
true religion and the felicity which it imparts .<br />
But as light not only came from God, but also<br />
makes man's way clear before him, so it was<br />
employed to signify moral truth, and preeminently<br />
that divine system <strong>of</strong> truth which is<br />
set forth in the Bible, from its earliest gleamings<br />
onward to the perfect day <strong>of</strong> the Great<br />
Sun <strong>of</strong> Righteousness ."<br />
As light was thus adored as the source <strong>of</strong><br />
goodness, darkness, which is the negation <strong>of</strong><br />
light, was abhorred as the cause <strong>of</strong> evil, and<br />
hence arose that doctrine which prevailed<br />
among the ancients, that there were two antagonistic<br />
principles continually contending<br />
for the government <strong>of</strong> the world .<br />
"Light," says Duncan (Relig . <strong>of</strong> Pr<strong>of</strong>. Ant .,<br />
187), "is a source <strong>of</strong> positive happiness : without<br />
it man could barely exist. And since all<br />
religious opinion is based on the ideas <strong>of</strong><br />
pleasure and pain, and the corresponding<br />
sensations <strong>of</strong> hope and fear, it is not to be wondered<br />
if the heathen reverenced light . Darkness,<br />
on the contrary, by replunging nature,<br />
as it were, into a state <strong>of</strong> nothingness, and depriving<br />
man <strong>of</strong> the pleasurable emotions conveyed<br />
through the organ <strong>of</strong> sight, was ever<br />
held in abhorrence, as a source <strong>of</strong> misery and<br />
fear . <strong>The</strong> two opposite conditions in which<br />
man thus found himself placed, occasioned<br />
by the enjoyment or the banishment <strong>of</strong> light,<br />
induced him to imagine the existence <strong>of</strong> two<br />
antagonistic principles in nature, to whose<br />
dominion he was alternately subjected ."<br />
Such was the dogma <strong>of</strong> Zoroaster, the great<br />
Persian philosopher, who, under the names <strong>of</strong><br />
Ormuzd and Ahriman, symbolized these two<br />
principles <strong>of</strong> light and darkness .<br />
Such was also the doctrine, though somewhat<br />
modified, <strong>of</strong> Manes, the founder <strong>of</strong> the<br />
sect <strong>of</strong> Manichees, who describes God the<br />
Father as ruling over the kingdom <strong>of</strong> light<br />
and contending with the powers <strong>of</strong> darkness .<br />
Pythagoras also maintained this doctrine<br />
<strong>of</strong> two antagonistic principles . He called the<br />
one, unity, light, the right hand, equality, stability,<br />
and a straight line ; the other he named<br />
binary, darkness, the left hand inequality,<br />
instability, and a curved line. bf the colors,<br />
he attributed white to the good principle, and<br />
black to the evil one .<br />
<strong>The</strong> Jewish Kabbalists believed that, before<br />
the creation <strong>of</strong> the world, all space was filled<br />
with the Infinite Intellectual Light, which<br />
afterward withdrew itself to an equal distance<br />
from a central point in space, and afterward<br />
by its emanation produced future worlds .<br />
<strong>The</strong> first emanation <strong>of</strong> this surrounding light<br />
into the abyss <strong>of</strong> darkness produced what<br />
they called the "Adam Kadmon," the first<br />
man, or the first production <strong>of</strong> the Divine<br />
energy.<br />
In the Bhagvat Geeta (one <strong>of</strong> the religious<br />
books <strong>of</strong> the Brahmans), it is said : "Light and<br />
darkness are esteemed the world's eternal<br />
ways ; he who walketh in the former path returneth<br />
not-that is, he goeth immediately to<br />
bliss ; whilst he who walketh in the latter cometh<br />
back again upon the earth ."<br />
In fact, m all the ancient systems, this reverence<br />
for light, as an emblematic representation<br />
<strong>of</strong> the Eternal Principle <strong>of</strong> Good, is predominant<br />
. In the mysteries, the candidate<br />
passed, during his initiation, through scenes<br />
<strong>of</strong> utter darkness, and at length terminated<br />
his trials by an admission to the splendidly<br />
illuminated sacellum, where he was said to<br />
have attained pure and perfect light, and<br />
where he received the necessary instructions<br />
which were to invest him with that knowledge<br />
<strong>of</strong> the Divine truth which had been the object<br />
<strong>of</strong> all his labors .<br />
Lights, Fixed. According to the old rituals<br />
<strong>of</strong> the last century every Lodge room was<br />
furnished, or supposed to be furnished, with<br />
three windows, situated in the East, West, and<br />
South . <strong>The</strong>y were called the Fixed Lights,<br />
and their uses were said to be "to light the<br />
men to, at, and from their work ."<br />
Lights, Greater . <strong>The</strong> Bible, and the<br />
Square and Compasses, which see. In the<br />
Persian initiations, the Archimagus informed<br />
the candidate, at the moment <strong>of</strong> illumination,<br />
that the Divine Lights were displayed before<br />
him.<br />
Light, To Bring to. A technical expression<br />
in Masonry meaning to initiate ; as<br />
"He was brought to light in such a Lodge,' ;<br />
that is, he was initiated in it .<br />
Ligure. =75 . <strong>The</strong> first stone in the third<br />
row <strong>of</strong> the high priest's breastplate . Commentators<br />
have been divided in opinion as to<br />
the nature <strong>of</strong> this stone ; but it is now supposed<br />
by the best authorities to have been the<br />
rubellite, which is a red variety <strong>of</strong> the tourma-
448 LILTS<br />
LITERATURE<br />
line . <strong>The</strong> ligure in the breastplate was ref<br />
erred to the tribe <strong>of</strong> Dan .<br />
Lilts or Lilith. In the popular belief <strong>of</strong><br />
the Hebrews, a female specter, in elegant<br />
attire who secretly destroys children . <strong>The</strong><br />
fabled wife <strong>of</strong> Adam, before he married Eve,<br />
by whom he begat devils .<br />
Lily . <strong>The</strong> plant so frequently mentioned<br />
in the Old Testament under the name <strong>of</strong> lily,<br />
as an emblem <strong>of</strong> purity and peace, was the lotus<br />
lily <strong>of</strong> Egypt and India . It occupied a conspicuous<br />
place among the ornaments <strong>of</strong> the<br />
Temple furniture . <strong>The</strong> brim <strong>of</strong> the molten<br />
sea was wrought with flowers <strong>of</strong> the lotus ; the<br />
chapiters on the tops <strong>of</strong> the pillars at the<br />
porch, and the tops <strong>of</strong> the pillars themselves,<br />
were adorned with the same plant. Sir Robert<br />
Ker Porter, describing a piece <strong>of</strong> sculpture<br />
which he found at Persepolis, says, "Almost<br />
every one in this procession holds in his hand<br />
a figure like the lotus . This flower was full<br />
<strong>of</strong> meaning among the ancients, and occurs all<br />
over the East . Egypt, Persia, Palestine, and<br />
India present it everywhere over their architecture,<br />
in the hands and on the heads <strong>of</strong> their<br />
sculptured figures, whether in statue or in<br />
bas-relief . We also find it in the sacred vestments<br />
and architecture <strong>of</strong> the tabernacle and<br />
Temple <strong>of</strong> the Israelites . <strong>The</strong> lily which is<br />
mentioned by our Savior, as an image <strong>of</strong><br />
peculiar beauty and glory, when comparing<br />
the works <strong>of</strong> nature with the decorations <strong>of</strong><br />
art, was a different flower ; probably a species<br />
<strong>of</strong> lilium . This is also represented in all pictures<br />
<strong>of</strong> the salutation <strong>of</strong> Gabriel to the Virgin<br />
Mary ; and, in fact, has been held in mysterious<br />
veneration by people <strong>of</strong> all nations and<br />
times. `It is the symbol <strong>of</strong> divinity, <strong>of</strong> purity,<br />
and abundance, and <strong>of</strong> a love most complete<br />
in perfection, charity, and benediction ; as in<br />
Holy Scripture, that mirror <strong>of</strong> purity, Susanna<br />
is defined Susa, which signified the lily flower,<br />
the chief city <strong>of</strong> the Persians, bearing that<br />
name for excellency . Hence, the lily's three<br />
leaves in the arms <strong>of</strong> France meaneth Piety,<br />
Justice, and Charity .' So far, the general impression<br />
<strong>of</strong> a peculiar regard to this beautiful<br />
and fragrant flower ; but the early Persians<br />
attached to it a peculiar sanctity ." We must<br />
not, however, forget the difference between<br />
the lotus <strong>of</strong> the Old Testament and the lily<br />
<strong>of</strong> the New . <strong>The</strong> former is a <strong>Masonic</strong> plant ;<br />
the latter is scarcely referred to . Nevertheless,<br />
through the ignorance <strong>of</strong> the early<br />
translators as to sacred plants, the lotus is<br />
constantly used for the lily ; and hence the<br />
same error has crept into the <strong>Masonic</strong> rituals .<br />
(See Lotus .)<br />
Lily-<strong>of</strong>-the-Valley . A side degree in the<br />
Templar system <strong>of</strong> France .<br />
Lily Work . <strong>The</strong> lily work which is described<br />
as a part <strong>of</strong> the ornamentation <strong>of</strong> the<br />
two pillars in the porch <strong>of</strong> Solomon's Temple<br />
is said to be, from the whiteness <strong>of</strong> the plant,<br />
symbolic <strong>of</strong> purity and peace . Properly, it is<br />
lotus work . (See Lily, Lotus, and Pillars <strong>of</strong><br />
the Porch .)<br />
Limbs . See Quali~ cations, Physical .<br />
Lindner, Friederich Wilhelm. A pro-<br />
fessor <strong>of</strong> philosophy in Leipsic, who published<br />
in 1818-19 an attack on <strong>Freemasonry</strong> under<br />
the title <strong>of</strong> Mac Benac ; Er lebet im Sohne; oder<br />
das Positive der Freimaurerei . This work contains<br />
some good ideas, although taken from an<br />
adverse point <strong>of</strong> view ; but, as Lenning has<br />
observed, these bear little fruit because <strong>of</strong> the<br />
fanatical spirit <strong>of</strong> knight errantry with which<br />
he attacks the Institution .<br />
Line . One <strong>of</strong> the working-tools <strong>of</strong> a Past<br />
Master, and presented to the Master <strong>of</strong> a<br />
Lodge at his installation . (See Plumb Line .)<br />
Linear Triad . Oliver says that the Linear<br />
Triad is a figure which appears in some old<br />
Royal Arch floor-cloths . It bore a reference<br />
to the sojourners, who represented the three<br />
stones on which prayers and thanksgivings<br />
were <strong>of</strong>fered on the discovery <strong>of</strong> the lost Word ;<br />
thereby affording an example that it is our<br />
duty in every undertaking to <strong>of</strong>fer up our<br />
prayers and thanksgivings to the God <strong>of</strong> our<br />
salvation .<br />
Lines, Parallel . See Parallel Lines .<br />
Lingam. <strong>The</strong> lingam and the youi <strong>of</strong> the<br />
Indian mysteries were the same as the phallus<br />
and cteis <strong>of</strong> the Grecian . (See Phallic Worship<br />
.)<br />
Link. A degree formerly conferred in<br />
England, in connection with the Mark Degree,<br />
under the title <strong>of</strong> the "Mark and Link or<br />
Wrestle ." It is now obsolete .<br />
Linnecar, Richard . <strong>The</strong> author <strong>of</strong> the<br />
celebrated <strong>Masonic</strong> anthem beginning<br />
"Let there be Light! th' Almighty spoke ;<br />
Refulgent beams from chaos broke,<br />
T' illume the rising earth ."<br />
Little is known <strong>of</strong> his personal history except<br />
that he was the Coroner <strong>of</strong> Wakefield, England,<br />
and for many years the Master <strong>of</strong> the<br />
Lodge <strong>of</strong> Unanimity, No . 238, in that town .<br />
He was a zealous and studious Mason. In<br />
1789 he published, at Leeds, a volume <strong>of</strong> plays,<br />
poems, and miscellaneous writings, among<br />
which was an essay entitled Strictures on <strong>Freemasonry</strong>,<br />
and the anthem already referred to.<br />
He appears to have been a man <strong>of</strong> respectable<br />
abilities.<br />
Lion, Chevalier du . (Knight <strong>of</strong> theLion .)<br />
<strong>The</strong> twentieth grade <strong>of</strong> the third series <strong>of</strong> the<br />
Metropolitan Chapter <strong>of</strong> France .<br />
Lion <strong>of</strong> the Tribe <strong>of</strong> Judah . See Tribe<br />
<strong>of</strong> Judah, Lion <strong>of</strong> the .<br />
Lion's Paw. A mode <strong>of</strong> recognition so<br />
called because <strong>of</strong> the rude resemblance made<br />
by the hand and fingers to a lion's paw . It<br />
refers to the "Lion <strong>of</strong> the tribe <strong>of</strong> Judah ."<br />
Literature <strong>of</strong> Masonry . <strong>Freemasonry</strong><br />
has its literature, which has been rapidly developed<br />
in the last few decades <strong>of</strong> the present<br />
century, far more than in any preceding ones .<br />
This literature is not to be found in the working<br />
<strong>of</strong> its degrees, in the institution <strong>of</strong> its<br />
Lodges, in the diffusion <strong>of</strong> its charities, or in<br />
the extension <strong>of</strong> its fraternal ties . Of all<br />
these, although necessary and important ingredients<br />
<strong>of</strong> the Order, its literature is wholly<br />
independent . This is connected with its<br />
ethics as a science <strong>of</strong> moral, social, and relig-
LITIGATION<br />
LODGE 449<br />
ious philosophy ; with its history and archeology,<br />
as springing up out <strong>of</strong> the past times ;<br />
with its biography as the field in which men <strong>of</strong><br />
intellect have delighted to labor ; and with its<br />
bibliography as the record <strong>of</strong> the results <strong>of</strong><br />
that labor . It is connected, too, incidentally,<br />
with many other arts and sciences. Mythology<br />
affords an ample field for discussion in<br />
the effort to collate the analogies <strong>of</strong> classic<br />
myths and symbols with its own . Philology<br />
submits its laws for application to the origin<br />
<strong>of</strong> its mystic words, all <strong>of</strong> which are connected<br />
with its history . It has, in fine, its<br />
science and its philosophy, its poetry and<br />
romance . No one who has not studied the<br />
literature <strong>of</strong> Masonry can even dream <strong>of</strong> its<br />
beauty and extent ; no one who has studied it<br />
can have failed to receive the reward that it<br />
bestows .<br />
Litigation . See Lawsuits .<br />
Livery . <strong>The</strong> word livery is supposed to be<br />
derived from the clothing delivered by masters<br />
to their servants . <strong>The</strong> trading companies or<br />
gilds <strong>of</strong> England began about the time <strong>of</strong> Edward<br />
I . to wear a suit <strong>of</strong> clothing <strong>of</strong> a form,<br />
color, and material peculiar to each company,<br />
which was called its livery, and also its clothing<br />
. To be admitted into the membership<br />
and privileges <strong>of</strong> the company was called "to<br />
have the clothing." <strong>The</strong> Grocers' Company,<br />
for instance, were ordered "to be clothed once<br />
a year in a suit <strong>of</strong> livery " ; and there is an<br />
order in the reign <strong>of</strong> Henry V . to purchase<br />
cloth "for the clothing <strong>of</strong> the brethren <strong>of</strong> the<br />
brewers' craft ." <strong>The</strong>re can be no doubt that<br />
the usage <strong>of</strong> speaking <strong>of</strong> a Mason's clothing, or<br />
<strong>of</strong> his being clothed, is derived from the custom<br />
<strong>of</strong> the gilds. A Mason's clothing, "black<br />
dress and white gloves and apron," is, in fact,<br />
his livery . (See Clothed .)<br />
Livre d'Architecture . <strong>The</strong> French designation<br />
<strong>of</strong> the book <strong>of</strong> minutes .<br />
Livre d'Eloquence . A French expression<br />
for a collection <strong>of</strong> minutes <strong>of</strong> addresses<br />
made in a Lodge.<br />
Livre d'Or . French. <strong>The</strong> Book <strong>of</strong> Gold,<br />
which see .<br />
Local Laws . See Laws <strong>of</strong> Masonry.<br />
Locke's Letter . <strong>The</strong> letter <strong>of</strong> John Locke<br />
which is said to have accompanied the Leland<br />
MS ., and which contains his comments<br />
on it . (See Leland Manuscript .)<br />
Lodge . <strong>The</strong>re are three definitions which,<br />
in the technical language <strong>of</strong> Masonry, apply<br />
to the word Lodge .<br />
1 . It is a place in which Freemasons meet .<br />
In this sense the words more generally used<br />
are Lodge Room, which see .<br />
2 . It is the assembly or organized body <strong>of</strong><br />
Freemasons duly congregated for labor or<br />
for business . <strong>The</strong>se two distinctions are<br />
precisely the same as those to be found in the<br />
word "church," which is expressive both <strong>of</strong><br />
the building in which a congregation meets<br />
to worship and the congregation <strong>of</strong> worshipers<br />
themselves . This second definition is<br />
what distinguishes a meeting <strong>of</strong> Symbolic<br />
Masons, who constitute a Lodge, from one <strong>of</strong><br />
Royal Arch Masons, whose meeting would<br />
be called a Chapter, or <strong>of</strong> Cryptic Masons,<br />
whose assembly would be a Council .<br />
<strong>The</strong> word appears in French as loge ; German,<br />
loge ; Spanish, logic ; Portuguese, loja;<br />
and Italian, loggia. This is irrefragible evidence<br />
that the word was, with the Institution,<br />
derived by the Continent <strong>of</strong> Europe from<br />
England.<br />
<strong>The</strong> derivation <strong>of</strong> the word is, I think, plain .<br />
Ragon says that it comes from the Sanskrit<br />
loga, signifying the world . <strong>The</strong>re would, at<br />
first sight, seem to be a connection between<br />
this etymology and the symbolic meaning <strong>of</strong> a<br />
Lodge, which represents the world ; but yet it<br />
is evidently far-fetched, since we have a much<br />
simpler root immediately at hand . Mr . Hope<br />
says, speaking <strong>of</strong> the Freemasons <strong>of</strong> the<br />
Middle Ages (and Wren had previously said<br />
the same thing), that wherever they were engaged<br />
to work, they "set themselves to building<br />
temporary huts, for their habitation,<br />
around the spot where the work was to be carried<br />
on." <strong>The</strong>se huts the German Masons<br />
called hutten ; the English, lodges, which is<br />
from the Anglo-Saxon, logian, to dwell.<br />
Lodge, therefore, meant the dwelling-place or<br />
lodging <strong>of</strong> the Masons ; and this is undoubtedly<br />
the origin <strong>of</strong> the modern use <strong>of</strong> the word .<br />
To corroborate this, we find Du Cange (Gloss .)<br />
defining the Medieval Latin, logic or logium,<br />
as "a house or habitation ." He refers to the<br />
Italian, loggia, and quotes Lambertus Ardensis<br />
as saying that "logic is a place next to<br />
the house, where persons were accustomed<br />
to hold pleasant conversation ." Hence<br />
Lambertus thinks that it comes from the<br />
Greek, logos, a discourse . Du Cange asserts<br />
that there is no doubt that in the Middle Ages<br />
logic or logium was commonly used for an<br />
apartment or dwelling connected with the<br />
main building. Thus, the smallest apartments<br />
occupied by the cardinals when meeting<br />
in conclave were called logice or Lodges . All<br />
<strong>of</strong> which sustains the idea that the Lodges <strong>of</strong><br />
the old Operative Masons were small dwellings<br />
attached, or at least contiguous, to the main<br />
edifice on which they were at work .<br />
In the Old Charges, the word is not generally<br />
met with. <strong>The</strong> meeting <strong>of</strong> the Craft is<br />
there usually called the Assembly . But there<br />
are instances <strong>of</strong> its employment in those documents.<br />
Thus in the Lodge <strong>of</strong> Antiquity MS .<br />
whose date is 1686, the word occurs several<br />
times . <strong>The</strong>re is also abundant documentary<br />
evidence to show that the word Lodge was<br />
long before the eighteenth century, applied<br />
to their meeting by the Freemasons <strong>of</strong> England<br />
and Scotland .<br />
Before the restoration <strong>of</strong> the <strong>Grand</strong> Lodge<br />
<strong>of</strong> England in 1717, Preston tells us that<br />
any number <strong>of</strong> brethren might assemble at<br />
any place for the performance <strong>of</strong> work, and,<br />
when so assembled, were authorized to receive<br />
into the Order brothers and fellows, and to<br />
practise the rites <strong>of</strong> Masonry . <strong>The</strong> ancient<br />
charges were the only standard for the regulation<br />
<strong>of</strong> their conduct . <strong>The</strong> Master <strong>of</strong> the<br />
Lodge was elected pro tempore, and his authority<br />
terminated with the dissolution <strong>of</strong> the
450 LODGE<br />
LODGE<br />
meeting over which he had presided, unless the<br />
Lodge was permanently established at any<br />
particular place . To the general assembly <strong>of</strong><br />
the Craft, held once or twice a year, all the<br />
brethren indiscriminately were amenable, and<br />
to that power alone . But on the formation <strong>of</strong><br />
<strong>Grand</strong> Lodges, this inherent right <strong>of</strong> assembling<br />
was voluntarily surrendered by the<br />
brethren and the Lodges, and vested in the<br />
<strong>Grand</strong> Lodge . And from this time Warrants<br />
<strong>of</strong> Constitution date their existence .<br />
<strong>The</strong> mode <strong>of</strong> bringing a Lodge into existence<br />
under the present system in America is as follows<br />
: Seven Master Masons, being desirous<br />
<strong>of</strong> establishing a Lodge, apply by petition to<br />
the <strong>Grand</strong> Master, who will, if he thinks<br />
proper, issue his dispensation authorizing<br />
them to congregate as Masons in a Lodge, and<br />
therein to confer the three degrees <strong>of</strong> Ancient<br />
Craft Masonry . This instrument is <strong>of</strong> force<br />
during the pleasure <strong>of</strong> the <strong>Grand</strong> Master. At<br />
the next meeting <strong>of</strong> the <strong>Grand</strong> Lodge it expires,<br />
and is surrendered to the <strong>Grand</strong> Lodge,<br />
which, if there be no objection, will issue a<br />
Charter, technically called a Warrant <strong>of</strong> Constitution,<br />
whereby the body is permanently<br />
established as a Lodge, and as one <strong>of</strong> the constituents<br />
<strong>of</strong> the <strong>Grand</strong> Lodge .<br />
<strong>The</strong> power <strong>of</strong> granting Warrants <strong>of</strong> Constitution<br />
is vested in the <strong>Grand</strong> Lodges <strong>of</strong> Scotland,<br />
Ireland, Germany, and France, as it is in<br />
America ; but in England the rule is different,<br />
and there the prerogative is vested in the<br />
<strong>Grand</strong> Master.<br />
A Lodge thus constituted consists, in the<br />
American system, <strong>of</strong> the following <strong>of</strong>ficers :<br />
Worshipful Master, Senior and Junior Wardens,<br />
Treasurer, Secretary, Senior and Junior<br />
Deacons, two Stewards, and a Tiler .<br />
Under the English Constitution the <strong>of</strong>ficers<br />
are, in addition to these, a Director <strong>of</strong> Ceremonies,<br />
a Chaplain, an Inner Guard, an Organist<br />
and an Almoner .<br />
In a Lodge <strong>of</strong> the French Rite, the <strong>of</strong>ficers<br />
are still more numerous . <strong>The</strong>y are Le Venerable<br />
or Worshipful Master, Premier and<br />
Second Surveillants or Senior and Junior<br />
Wardens, Orator, Treasurer, Secretary, Hospitaler<br />
or Collector <strong>of</strong> Alms, the Expert, combining<br />
the duties <strong>of</strong> the Senior Deacon and an<br />
examining committee, Master <strong>of</strong> Ceremonies,<br />
Architecte, who attends to the decoration <strong>of</strong><br />
the Lodge, and superintends the financial<br />
department, Archiviste or Librarian, Keeper<br />
<strong>of</strong> the Seal, Master <strong>of</strong> the Banquets or Steward,<br />
and Guardian <strong>of</strong> the Temple or Tiler .<br />
<strong>The</strong> <strong>of</strong>ficers in a Lodge <strong>of</strong> the Ancient and<br />
Accepted Scottish Rite are a Master, two<br />
Wardens, Orator, Treasurer, Secretary, Almoner,<br />
Expert, Assistant Expert, Master <strong>of</strong><br />
Ceremonies, Almoner Steward, Tiler, and<br />
sometimes a few others as Pursuivant, and<br />
Keeper <strong>of</strong> the Seals .<br />
In other Rites and countries the <strong>of</strong>ficers<br />
vary to a slight extent, but everywhere there<br />
are four <strong>of</strong>ficers who always are found, and who<br />
may therefore be considered as indispensable,<br />
namely, the Master, two Wardens and Tiler .<br />
A Lodge thus constituted is a Lodge <strong>of</strong><br />
Master Masons . Strictly and legally speaking,<br />
such a body as a Lodge <strong>of</strong> Entered Apprentices<br />
or <strong>of</strong> Fellow-Crafts is not known<br />
under the present <strong>Masonic</strong> system . No Warrant<br />
is ever granted for an Apprentices' or<br />
Fellow-Crafts' Lodge, and without a Warrant<br />
a Lodge cannot exist . <strong>The</strong> Warrant granted<br />
is always for a Masters' Lodge, and the members<br />
composing it are all Master Masons . <strong>The</strong><br />
Lodges mentioned by Wren and Hope, to<br />
which allusion has been made, and which were<br />
congregated, in the Middle Ages, around the<br />
edifices which the Masons were constructing,<br />
were properly Fellow-Crafts' Lodge, because<br />
all the members were Fellow-Crafts ; even the<br />
Master being merely a gradation <strong>of</strong> rank, not<br />
a degree <strong>of</strong> knowledge . So at the revival <strong>of</strong><br />
Masonry in 1717, the Lodges were Entered<br />
Apprentices' Lodges, because in them nothing<br />
but the First Degree was conferred, and nearly<br />
all the members were Entered Apprentices .<br />
But when the <strong>Grand</strong> Lodge, where only at<br />
first the Fellow-Craft and Master's Degree<br />
were conferred, permitted them to be conferred<br />
in the subordinate Lodges, then the degree <strong>of</strong><br />
Master Mason was sought for by all the<br />
Craft, and became the object <strong>of</strong> every Mason's<br />
ambition. From that time the Craft became<br />
master Masons, and the First and Second<br />
degrees were considered only as preliminary<br />
steps. So it has remained to this day ; and<br />
all modern Lodges, wherever Masonry has extended,<br />
are Masters' Lodges, and nothing less .<br />
Sometimes secretaries, ignorant <strong>of</strong> these<br />
facts, will record in their minutes that "the<br />
Lodge <strong>of</strong> Master Masons was closed and a<br />
Lodge <strong>of</strong> Entered Apprentices was opened ."<br />
Neither written nor unwritten law sanctions<br />
any such phraseology . If the Lodge <strong>of</strong> Master<br />
Masons is closed, there is an end <strong>of</strong> the<br />
<strong>Masonic</strong> congregation . Where is the Warrant<br />
under which a Lodge <strong>of</strong> Entered Apprentices<br />
is opened, and how can a Lodge, in which<br />
there is not, probably, a single Apprentice,<br />
but where all the <strong>of</strong>ficers and all the members<br />
are Master Masons, be called a Lodge <strong>of</strong> Apprentices?<br />
<strong>The</strong> ritual has wisely provided for<br />
the avoidance <strong>of</strong> such an anomaly, and, seeing<br />
that the Warrant says that the Lodge <strong>of</strong> Master<br />
Masons is empowered to make Apprentices<br />
and Fellow-Crafts, it says "the Lodge<br />
was opened on the first degree ." That is to<br />
say, the Lodge <strong>of</strong> Masters still retaining its<br />
character as a Masters' Lodge, without which<br />
it would lose its legality, and not venturing to<br />
open a kind <strong>of</strong> Lodge for which its members<br />
had no Warrant nor authority, simply placed<br />
itself on the points <strong>of</strong> a degree in which it was<br />
about to give instruction .<br />
Some <strong>of</strong> the rituals speak, it is true, <strong>of</strong><br />
Lodges composed in ancient times <strong>of</strong> Masters<br />
and Fellow-Crafts or Masters and Apprentices<br />
; and the Webb lectures tell us that at<br />
the Temple <strong>of</strong> Solomon the Lodges <strong>of</strong> Entered<br />
Apprentices consisted <strong>of</strong> one Master<br />
and six Apprentices, and the Lodges <strong>of</strong> Fellow-Crafts<br />
<strong>of</strong> two Masters and three Fellow-<br />
Crafts . But all this is purely symbolic, and<br />
has no real existence in the practical working
LODGE<br />
LODGE 451<br />
<strong>of</strong> the Order . No one in these days has seen a<br />
Lodge <strong>of</strong> one Master Mason and six Apprentices<br />
. <strong>The</strong> Masons working in the First Degree<br />
are as much Master Masons as the same<br />
Masons are when they are working in the<br />
Third. <strong>The</strong> Lodge legally is the same,<br />
though it may vary the subjects <strong>of</strong> its instruction<br />
so as to have them in the First, Second,<br />
or Third Degree .<br />
So important a feature in Masonry as a<br />
Lodge, the congregations <strong>of</strong> Masons for work<br />
or worship, cannot be without its appropriate<br />
symbolism. Hence a Lodge when duly opened<br />
becomes a symbol <strong>of</strong> the world . Its covering<br />
is like the world's, a sky or clouded canopy,<br />
to reach which, as the abode <strong>of</strong> those<br />
who do the will <strong>of</strong> the Great Architect, it is<br />
furnished with the theological ladder, which<br />
reaches from earth to heaven ; and it is illuminated<br />
as is the world, by the refulgent<br />
rays <strong>of</strong> the sun, symbolically represented in<br />
his rising in the East, his meridian height in<br />
the South, and his setting in the West ; and<br />
lastly, its very form, a long quadrangle or oblong<br />
square, is in reference to the early tradition<br />
that such was the shape <strong>of</strong> the inhabited<br />
world .<br />
3 . <strong>The</strong> Lodge, technically speaking, is a<br />
piece <strong>of</strong> furniture made in imitation <strong>of</strong> the<br />
Ark <strong>of</strong> the Covenant, which was constructed<br />
by Bezaleel (Exodus xxxvii . 1) according<br />
to the form prescribed by God himself, and<br />
which, after the erection <strong>of</strong> the Temple, was<br />
kept in the Holy <strong>of</strong> Holies . As that contained<br />
the table <strong>of</strong> the laws, the Lodge contains<br />
the Book <strong>of</strong> Constitutions and the Warrant<br />
<strong>of</strong> Constitution granted by the <strong>Grand</strong><br />
Lodge . It is used only in certain ceremonies,<br />
such as the constitution and consecration <strong>of</strong><br />
new Lodges, but its use is obsolete in England .<br />
Lodge, Chartered . See Chartered Lodge.<br />
Lodge, Clandestine . See Clandestine<br />
Lodge .<br />
Lodge, Constituted . See Constituted<br />
Legally .<br />
Lodge, Dormant. See Dormant Lodge.<br />
Lodge, Emergent . See Emergent Lodge .<br />
Lodge, Extinct . See Extinct Lodge.<br />
Lodge, Holy. See Holy Lodge .<br />
Lodge Hours . Dermott says (A him . Rez .,<br />
p . xxiii .) "that Lodge hours, that is, the time<br />
in which it is lawful for a Lodge to work or do<br />
business, are from March 25th to September<br />
25th, between the hours <strong>of</strong> seven and ten ; and<br />
from September 25th to March 25th, between<br />
the hours <strong>of</strong> six and nine ." Whence he derived<br />
the law is unknown ; but it is certain that it<br />
has never been rigidly observed even by the<br />
"ancient Lodges," for whom his Ahiman<br />
Rezon was written .<br />
Lodge, Just . See Just Lodge.<br />
Lodge Master, English . (Maitre de<br />
Lodge Anglais .) A degree in the nomenclature<br />
<strong>of</strong> Thory, inserted on the authority <strong>of</strong> Lemanceau.<br />
Lodge Master, French . (Maitre de Loge<br />
Frangais.) <strong>The</strong> Twenty-sixth Degree <strong>of</strong> the<br />
collection <strong>of</strong> the Metropolitan Chapter <strong>of</strong><br />
France.<br />
Lodge, Occasional . See Occasional Lodge.<br />
Lodge <strong>of</strong> Instruction . <strong>The</strong>se are assemblies<br />
<strong>of</strong> brethren congregated without a Warrant<br />
<strong>of</strong> Constitution, under the direction <strong>of</strong> a<br />
lecturer or skilful brother, for the purpose <strong>of</strong><br />
improvement in Masonry, which is accomplished<br />
by the frequent rehearsal <strong>of</strong> the work<br />
and lectures <strong>of</strong> each degree . <strong>The</strong>se bodies<br />
should consist exclusively <strong>of</strong> Master Masons ;<br />
and though they possess no <strong>Masonic</strong> power, it<br />
is evident to every Mason that they are extremely<br />
useful as schoors <strong>of</strong> preparation for<br />
the duties that are afterward to be performed<br />
in the regular Lodge . In England,<br />
these Lodges <strong>of</strong> Instruction are attached to<br />
regularly Warranted Lodges, or are specially<br />
licensed by the <strong>Grand</strong> Master. But they have<br />
an independent set <strong>of</strong> <strong>of</strong>ficers, who are elected<br />
at no stated periods-sometimes for a year,<br />
sometimes for six or three months, and sometimes<br />
changed at every night <strong>of</strong> meeting.<br />
<strong>The</strong>y <strong>of</strong> course have no power <strong>of</strong> initiation,<br />
but simply meet for purposes <strong>of</strong> practise in<br />
the ritual. <strong>The</strong>y are, however, bound to keep<br />
a record <strong>of</strong> their transactions, subject to the<br />
inspection <strong>of</strong> the superior powers .<br />
Lodge <strong>of</strong> St. John . <strong>The</strong> <strong>Masonic</strong> tradition<br />
is that the primitive or mother Lodge was<br />
held at Jerusalem, and dedicated to St . John<br />
first the Baptist, then the Evangelist, and<br />
finally to both . Hence this Lodge was called<br />
"<strong>The</strong>Lodge<strong>of</strong> theHolySt . John <strong>of</strong> Jerusalem ."<br />
From this Lodge all other Lodges are supposed<br />
figuratively to descend, and they therefore<br />
receive the same general name, accompanied<br />
by another local and distinctive one . In all<br />
<strong>Masonic</strong> documents the words ran formerly as<br />
follows : "From the Lodge <strong>of</strong> the holy St .<br />
John <strong>of</strong> Jerusalem, under the distinctive appellation<br />
<strong>of</strong> Solomon's Lodge, No . 1," or whatever<br />
might be the local name. In this style<br />
foreign documents still run ; and it is but a<br />
few years since it has been at all disused in<br />
America. Hence we say that every Mason<br />
hails from such a Lodge, that is to say, from a<br />
just and legally constituted Lodge. In the<br />
earliest catechisms <strong>of</strong> the eighteenth century<br />
we find this formula : "Q. What Lodge are<br />
you <strong>of</strong>? A . <strong>The</strong> Lodge <strong>of</strong> St. John ." And<br />
another question is, "How many angles in St .<br />
John's Lodge? " In one <strong>of</strong> the high degrees it<br />
is stated that Lodges receive this title "because,<br />
in the time <strong>of</strong> the Crusades, the Perfect<br />
Masons communicated a knowledge <strong>of</strong> their<br />
Mysteries to the Knights <strong>of</strong> St . John <strong>of</strong> Jerusalem,"<br />
and as both were thus under the same<br />
law, the Lodges were called St . John's Lodges .<br />
But this was only one <strong>of</strong> the attempts to connect<br />
<strong>Freemasonry</strong> with the Templar system .<br />
Lodge, Perfect . See Just Lodge .<br />
Lodge, Regular. See Regular Lodge.<br />
Lodge Room . <strong>The</strong> Masons on the Continent<br />
<strong>of</strong> Europe have a prescribed form or ritual<br />
<strong>of</strong> building, according to whose directions<br />
it is absolutely necessary that every hall for<br />
<strong>Masonic</strong> purposes shall be erected . No such<br />
regulation exists among the Fraternity <strong>of</strong><br />
America or Great Britain . Still, the usages<br />
<strong>of</strong> the Craft, and the objects <strong>of</strong> convenience in
452 LODGE<br />
LONDON<br />
the administration <strong>of</strong> our rites, require that<br />
certain general rules should be followed in the<br />
construction <strong>of</strong> a Lodge room . <strong>The</strong>se rules,<br />
as generally observed in America, are as follows<br />
:<br />
A Lodge room should always, if possible, be<br />
situated due East and West . This position is<br />
not absolutely necessary ; and yet it is so far<br />
so as to demand that some sacrifices should be<br />
H<br />
0<br />
EAST.<br />
Platform - or Dais<br />
for Past Masters .<br />
-----------------------------------------<br />
Senior Deacon .<br />
Treasurer. Secretary .<br />
Light . *<br />
Altar.<br />
b U<br />
Cd<br />
* Light.<br />
Light. " Steward .<br />
Junior Warden .<br />
Steward. +<br />
Preparation Door . Tiler's<br />
,oom . ~ Room.<br />
WEST.<br />
Doorm.--~<br />
H<br />
0<br />
J1<br />
made, if possible, to obtain so desirable a position<br />
. It should also be isolated, where it is<br />
practicable, from all surrounding buildings,<br />
and should always be placed in an upper story .<br />
No Lodge should ever be held on the ground<br />
floor .<br />
<strong>The</strong> form <strong>of</strong> a Lodge room should be that <strong>of</strong><br />
a parallelogram or oblong square, at least onethird<br />
larger from East to West than it is from<br />
North to South . <strong>The</strong> ceiling should be l<strong>of</strong>ty,<br />
to give dignity to the appearance <strong>of</strong> the hall,<br />
as well as for the purposes <strong>of</strong> health, by compensating,<br />
in some degree, for the inconvenience<br />
<strong>of</strong> closed windows, which necessarily<br />
will deteriorate the quality <strong>of</strong> the air in a very<br />
short time in a low room . <strong>The</strong> approaches to<br />
the Lodge room from without should be angular,<br />
for, as Oliver says, "A straight entrance is<br />
unmasonic, and cannot be tolerated ." <strong>The</strong>re<br />
should be two entrances to the room, which<br />
should be situated in the West, and on each<br />
side <strong>of</strong> the Senior Warden's station . <strong>The</strong> one<br />
on his right hand is for the introduction <strong>of</strong> visitors<br />
and members, and leading from the<br />
Tiler's room, is called the Tiler's, or the outer<br />
door ; the other, on his left, leading from the<br />
preparation room ; is known as the "inner<br />
door," and sometimes called the "northwest<br />
door." <strong>The</strong> situation <strong>of</strong> these two doors, as<br />
well as the rooms with which they are connected,<br />
and which are essentially necessary in<br />
a well-constructed Lodge room, may be seen<br />
from the diagram in opposite column, which<br />
also exhibits the seats <strong>of</strong> the <strong>of</strong>ficers and<br />
the arrangement <strong>of</strong> the altar and lights . For<br />
further observations, see Hall, <strong>Masonic</strong> .<br />
Lodge, Royal . See Royal Lodge .<br />
Lodge, Sacred . See Sacred Lodge .<br />
Lodge, Symbol <strong>of</strong> the . <strong>The</strong> modern<br />
symbol or hieroglyphic <strong>of</strong> the word Lodge is<br />
the figure=, which undoubtedly refers to the<br />
form <strong>of</strong> the Lodge as an "oblong square ."<br />
But in the old rituals <strong>of</strong> the early part <strong>of</strong> the<br />
last century we find this symbol : <strong>The</strong><br />
cross here, as Krause (Kunsturk ., i ., 37)O<br />
suggests, refers to the "four angles" <strong>of</strong><br />
the Lodge, as in the question : "How<br />
many angles in St . John's Lodge?<br />
A . Four, bordering on squares" ; and<br />
the delta is the Pythagorean symbol <strong>of</strong><br />
Divine Providence watching over the Lodge .<br />
This symbol has long since become obsolete .<br />
Loge . <strong>The</strong> French word for Lodge .<br />
Logic . <strong>The</strong> art <strong>of</strong> reasoning, and one <strong>of</strong><br />
the seven liberal arts and sciences, whose uses<br />
are inculcated in the Second Degree . <strong>The</strong><br />
power <strong>of</strong> right reasoning, which distinguishes<br />
the man <strong>of</strong> sane mind from the madman and<br />
the idiot, is deemed essential to the Mason,<br />
that he may comprehend both his rights and<br />
his duties . And hence the unfortunate beings<br />
just named, who are without this necessary<br />
mental quality, are denied admission into the<br />
Order . <strong>The</strong> Old Charges define logic to be the<br />
art "that teacheth to discern truth from falsehood<br />
."<br />
Loki . See Balder .<br />
Lombardy. At the close <strong>of</strong> the dark ages,<br />
Lombardy and the adjacent Italian States<br />
were the first which awakened to industry .<br />
New cities arose, and the kings, lords, and<br />
municipalities began to encourage the artificers<br />
<strong>of</strong> different pr<strong>of</strong>essions . Among the arts<br />
exercised and improved in Lombardy, the art<br />
<strong>of</strong> building held a preeminent rank, and from<br />
that kingdom, as from a center, the Comacine<br />
Masters were dispersed over all Europe .<br />
(See Traveling Freemasons : Comacine .)<br />
London . With the city <strong>of</strong> London, the<br />
modern history <strong>of</strong> <strong>Freemasonry</strong> is intimately<br />
connected . A congress <strong>of</strong> Masons, as it may<br />
properly be called, was convened there by the<br />
four old Lodges, at the Apple-Tree Tavern,<br />
in 1717 . Its results were the formation <strong>of</strong>
LOST<br />
LOYALTY 453<br />
the <strong>Grand</strong> Lodge <strong>of</strong> England, and a modification<br />
<strong>of</strong> the <strong>Masonic</strong> system, whence the <strong>Freemasonry</strong><br />
<strong>of</strong> the present day has descended .<br />
Anderson, in his second edition <strong>of</strong> the Book <strong>of</strong><br />
Constitutions (1738), gives the account <strong>of</strong><br />
this, as it is now called, Revival <strong>of</strong> Masonry,<br />
which see .<br />
Lost Word . <strong>The</strong> mythical history <strong>of</strong> <strong>Freemasonry</strong><br />
informs us that there once existed a<br />
WORD <strong>of</strong> surpassing value, and claiming a<br />
pr<strong>of</strong>ound veneration ; that this Word was<br />
known to but few ; that it was at length<br />
lost ; and that a temporary substitute for it<br />
was adopted . But as the very philosophy <strong>of</strong><br />
Masonry teaches us that there can be no<br />
death without a resurrection-no decay<br />
without a subsequent restoration-on the<br />
same principle it follows that the loss <strong>of</strong> the<br />
Word must suppose its eventual recovery .<br />
Now, this it is, precisely, that constitutes<br />
the myth <strong>of</strong> the Lost Word and the search for<br />
it . No matter what was the word, no matter<br />
how it was lost, nor why a substitute was provided,<br />
nor when nor where it was recovered .<br />
<strong>The</strong>se are all points <strong>of</strong> subsidiary importance,<br />
necessary, it is true, for knowing the legendary<br />
history, but not necessary for understanding<br />
the symbolism . <strong>The</strong> only term <strong>of</strong> the myth<br />
that is to be regarded in the study <strong>of</strong> its interpretation,<br />
is the abstract idea <strong>of</strong> a word<br />
lost and afterward recovered .<br />
<strong>The</strong> WORD therefore, may be conceived to<br />
be the symbol <strong>of</strong> Divine Truth ; and all its<br />
modifications-the loss, the substitution, and<br />
the recovery-are but component parts <strong>of</strong> the<br />
mythical symbol which represents a search<br />
after truth . In a general sense, the Word<br />
itself being then the symbol <strong>of</strong> Divine Truth,<br />
the narrative <strong>of</strong> its loss and the search for its<br />
recovery becomes a mythical symbol <strong>of</strong> the<br />
decay and loss <strong>of</strong> the true religion among the<br />
ancient nations, at and after the dispersion on<br />
the plains <strong>of</strong> Shinar, and <strong>of</strong> the attempts <strong>of</strong><br />
the wise men, the philosophers, and priests, to<br />
find and retain it in their secret mysteries and<br />
initiations, which have hence been designated<br />
as the Spurious <strong>Freemasonry</strong> <strong>of</strong> Antiquity .<br />
But there is a special or individual, as well<br />
as a general interpretation, and in this special<br />
or individual interpretation the Word, with its<br />
accompanying myth <strong>of</strong> a loss, a substitute,<br />
and a recovery, becomes a symbol <strong>of</strong> the personal<br />
progress <strong>of</strong> a candidate from his first<br />
initiation to the completion <strong>of</strong> his course,<br />
when he receives a full development <strong>of</strong> the<br />
mysteries .<br />
Lotus . <strong>The</strong> lotus plant, so celebrated in<br />
the religions <strong>of</strong> Egypt and Asia, is a species<br />
<strong>of</strong> Nymphsea, or water-lily, which grows<br />
abundantly on the banks <strong>of</strong> streams in warm<br />
climates . Although more familiarly known as<br />
the lotus <strong>of</strong> the Nile, it was not indigenous to<br />
Egypt, but was probably introduced into that<br />
country from the East, among whose people it<br />
was everywhere consecrated as a sacred symbol<br />
. <strong>The</strong> Brahmanical deities were almost<br />
always represented as either decorated with<br />
its flowers, or holding it as a scepter, or seated<br />
on it as a throne . Coleman says (Mythol .<br />
Hindus, p . 388) that to the Hindu poets the<br />
lotus was what the rose was to the Persians .<br />
Floating on the water it is the emblem <strong>of</strong> the<br />
world, and the type also <strong>of</strong> the mountain<br />
Meru, the residence <strong>of</strong> the gods . Among the<br />
Egyptians, the lotus was the symbol <strong>of</strong> Osiris<br />
and Isis . It was esteemed a sacred ornament<br />
by the priests, and was placed as a coronet<br />
upon the heads <strong>of</strong> many <strong>of</strong> the gods . It was<br />
also much used in the sacred architecture <strong>of</strong><br />
the Egyptians, being placed as an entablature<br />
upon the columns <strong>of</strong> their temples . <strong>The</strong>nce<br />
it was introduced by Solomon into Jewish<br />
architecture, being found, under the name <strong>of</strong><br />
"lily work," as a part <strong>of</strong> the ornaments <strong>of</strong> the<br />
two pillars at the porch <strong>of</strong> the Temple . (See<br />
Lily and Pillars <strong>of</strong> the Porch.)<br />
Louis Napoleon . Second Adjoint <strong>of</strong> the<br />
<strong>Grand</strong> Master <strong>of</strong> the G . Orient <strong>of</strong> France .<br />
Nominated, in 1806, King <strong>of</strong> Holland . Louis<br />
Napoleon III . was widely known as an interested<br />
Mason .<br />
Louisiana. Masonry was introduced into<br />
Louisiana in 1793 by the organization <strong>of</strong> Perfect<br />
Union Lodge, under a Charter issued by<br />
the <strong>Grand</strong> Lodge <strong>of</strong> South Carolina . A second<br />
Lodge was established by the Mother<br />
Lodge <strong>of</strong> Marseilles, in France ; and three<br />
others were subsequently chartered by the<br />
<strong>Grand</strong> Lodge <strong>of</strong> Pennsylvania . <strong>The</strong>se five<br />
Lodges instituted a <strong>Grand</strong> Lodge on July 11,<br />
1812, and Francis du Bourg was elected the<br />
first <strong>Grand</strong> Master . A difference <strong>of</strong> nationality<br />
and <strong>of</strong> <strong>Masonic</strong> rites have been a fertile<br />
source <strong>of</strong> controversy in Louisiana, the results<br />
<strong>of</strong> which it would be tedious to follow in detail .<br />
In 1848, there were two <strong>Grand</strong> Lodges, which<br />
were united in 1850 to constitute the present<br />
<strong>Grand</strong> Lodge .<br />
<strong>The</strong> <strong>Grand</strong> Chapter <strong>of</strong> Louisiana was instituted<br />
on March 5, 1813 ; a <strong>Grand</strong> Council <strong>of</strong><br />
Royal and Select Masters on February 16,<br />
1856 ; and a <strong>Grand</strong> Commandery <strong>of</strong> Knights<br />
Templar on February 4, 1864 . <strong>The</strong> Ancient<br />
and Accepted Scottish Rite has always held<br />
a prominent position in the Masonry <strong>of</strong> Louisiana,<br />
and it has a <strong>Grand</strong> Consistory and many<br />
subordinate bodies <strong>of</strong> the Rite in active and<br />
successful operation.<br />
Louveteau . See Lewis.<br />
Lowen. In the Lansdowne Manuscript<br />
we meet with this charge : "that a Master or<br />
ffellow make not a moulde stone square, nor<br />
rule to no Lowen nor sett no Lowen worke<br />
within the Lodge . ; ' [This has been said to be<br />
an error for "Cowan," but it is more probably<br />
intended for "Layer" (q. v .), which is the word<br />
used in the parallel passage in other MSS .-<br />
E. L. H .]<br />
Low Twelve . In <strong>Masonic</strong> language midnight<br />
is so called . <strong>The</strong> reference is to the sun,<br />
which is then below the earth . Low twelve<br />
in <strong>Masonic</strong> symbolism is an unpropitious<br />
hour.<br />
Loyalty . Notwithstanding the calumnies<br />
<strong>of</strong> Barruel, Robison, and a host <strong>of</strong> other anti-<br />
<strong>Masonic</strong> writers who assert that Masonry is<br />
ever engaged in efforts to uproot the governments<br />
within which it may exist, there is
454 LUCHET<br />
LUX<br />
nothing more evident than that <strong>Freemasonry</strong><br />
is a loyal institution, and that it inculcates, in<br />
all its public instructions, obedience to government<br />
. Thus, in the Prestonian charge given<br />
in the last century to the Entered Apprentice,<br />
and continued to this day in the same words<br />
in English Lodges, we find the following<br />
words :<br />
"In the State, you are to be a quiet and<br />
peaceable subject, true to your sovereign, and<br />
just to your country ; you are not to countenance<br />
disloyalty or rebellion, but patiently<br />
submit to legal authority, and conform with<br />
cheerfulness to the government under which<br />
you live, yielding obedience to the laws which<br />
afford you protection, but never forgetting<br />
the attachment you owe to the place <strong>of</strong> your<br />
nativity, or the allegiance due to the sovereign<br />
or protectors <strong>of</strong> that spot ."<br />
<strong>The</strong> charge given in American Lodges is <strong>of</strong><br />
the same import, and varies but slightly in its<br />
language .<br />
"In the State, you are to be a quiet and<br />
peaceful subject, true to your government,<br />
and just to your country ; you are not to<br />
countenance disloyalty or rebellion, but patiently<br />
submit to legal authority, and conform<br />
with cheerfulness to the government <strong>of</strong> the<br />
country in which you live ."<br />
<strong>The</strong> charge given in French Lodges, though<br />
somewhat differing in form from both <strong>of</strong> these,<br />
is couched in the same spirit and teaches the<br />
same lesson . It is to this effect :<br />
"Obedience to the laws and submission to<br />
the authorities are among the most imperious<br />
duties <strong>of</strong> the Mason, and he is forbidden at all<br />
times from engaging in plots and conspiracies."<br />
Hence it is evident that the true Mason<br />
must be a true patriot .<br />
Luchet, Jean Pierre Louis, Marquis de.<br />
A French historical writer, who was born at<br />
Saintes in 1740, and died in 1791 . He was the<br />
writer <strong>of</strong> many works <strong>of</strong> but little reputation,<br />
but is principally distinguished in <strong>Masonic</strong><br />
literature as the author <strong>of</strong> an attack upon Illuminism<br />
under the title <strong>of</strong> Essai sur la Secte<br />
des Illumines . It first appeared anonymously<br />
in 1789. Four editions <strong>of</strong> it were published .<br />
<strong>The</strong> third and fourth with augmentations and<br />
revisions, which were attributed to Mirabeau,<br />
were printed with the outer title <strong>of</strong> Histoire<br />
secret de la Cour de Berlin (par Mirabeau) .<br />
This work was published, it is known, without<br />
his consent, and was burned by the common<br />
executioner in consequence <strong>of</strong> its libelous<br />
character. Luchet's essay has become very<br />
scarce, and is now valued rather on account <strong>of</strong><br />
its rarity than for its intrinsic excellence .<br />
Ludewig, H. E. An energetic Mason,<br />
born in 1810, in Germany ; died in 1856, in<br />
America. By "powers from home" this<br />
ardent brother attempted to set up an independent<br />
authority to the existing <strong>Grand</strong> Lodge<br />
system in the United States ; but, like many<br />
such attempts, it flashed brilliantly for a season,<br />
but proved <strong>of</strong> ephemeral nature.<br />
Lufton. One <strong>of</strong> the French terms for Louveteau,<br />
or Lewis, which see .<br />
Lully, Raymond . A celebrated chemist<br />
and philosopher, the seneschal <strong>of</strong> Majorca,<br />
surnamed le docteur illumine. His discoveries<br />
are most noted, such as the mode <strong>of</strong> rectifying<br />
s pirits, the refining <strong>of</strong> silver, etc . He was born<br />
about 1234 . In 1276 he founded a college <strong>of</strong><br />
Franciscans at Palma, for instruction in Eastern<br />
lore, and especially the study <strong>of</strong> the Arabic<br />
language, for which purpose he instituted<br />
several colleges between the years 1293 and<br />
1311 . He died in 1314 . He is known as an<br />
eminent Rosicrucian, and many fables as to<br />
his longevity are related <strong>of</strong> him .<br />
Lumiere, La <strong>Grand</strong>e . (<strong>The</strong> <strong>Grand</strong> Light .)<br />
A grade in the collection <strong>of</strong> Brother Viany .<br />
Lumiere, La Vrale. (<strong>The</strong> True Light, or<br />
Perfect Mason .) A degree in the Chapter <strong>of</strong><br />
the <strong>Grand</strong> Lodge <strong>of</strong> Royal York <strong>of</strong> Berlin .<br />
(Thory, Acta Lat ., i ., 321 .)<br />
Luminaries . <strong>The</strong> first five <strong>of</strong>ficers in a<br />
French Lodge, namely, the Master, two<br />
Wardens, Orator, and Secretary, are called<br />
luminaires or luminaries, because it is by them<br />
that light is dispensed to the Lodge .<br />
Lunus. An Egyptian deity, known as<br />
Khons Lunus, and represented as hawkheaded,<br />
surmounted by the crescent and disk .<br />
When appearing with the head <strong>of</strong> an ibis, he<br />
is called Thoth-Lunus . His worship was<br />
very extensive through ancient Egypt, where<br />
he was known as Aah, who presides over rejuvenation<br />
and resurrection . Champollion<br />
mentions in his Pantheon a Lunus bifrons .<br />
Lustration . A religious rite practised by<br />
the ancients, and performed before any act<br />
<strong>of</strong> devotion . It consisted in washing the<br />
hands, and sometimes the whole body, in lustral<br />
or consecrated water . It was intended<br />
as a symbol <strong>of</strong> the internal purification <strong>of</strong> the<br />
heart . It was a ceremony preparatory to<br />
initiation in all the Ancient Mysteries . <strong>The</strong><br />
ceremony is practised with the same symbolic<br />
import in some <strong>of</strong> the high degrees <strong>of</strong><br />
Masonry . So strong was the idea <strong>of</strong> a connection<br />
between lustration and initiation,<br />
that in the low Latin <strong>of</strong> the Middle Ages<br />
lustrare meant to initiate . Thus Du Cange<br />
(Glossarium) cites the expression "lustrare<br />
religione Christianorum" as signifying "to<br />
initiate into the Christian religion ."<br />
Lux . Latin for light, which see . <strong>Freemasonry</strong><br />
anciently received, among other<br />
names, that <strong>of</strong> "Lux," because it is that sublime<br />
doctrine <strong>of</strong> truth by which the pathway<br />
<strong>of</strong> him who has attained it is to be illumined<br />
in the pilgrimage <strong>of</strong> life . Among the Rosicrucians,<br />
light was the knowledge <strong>of</strong> the<br />
philosopher's stone ; and Mosheim says that<br />
in chemical language the cross was an emblem<br />
<strong>of</strong> light, because it contains within its figure<br />
the forms <strong>of</strong> the three figures <strong>of</strong> which LVX,<br />
or light, is composed .<br />
Lux e tenebris . Light out <strong>of</strong> darkness . A<br />
motto very commonly used in the caption <strong>of</strong><br />
<strong>Masonic</strong> documents as expressive <strong>of</strong> the object<br />
<strong>of</strong> Masonry, and <strong>of</strong> what the true Mason supposes<br />
himself to have attained . It has a<br />
recondite meaning. In the primeval ages and<br />
in the early mythology, darkness preceded
LUX<br />
LYONS 455<br />
light . "In the thought," says Cox, "<strong>of</strong> these<br />
early ages, the sun was the child <strong>of</strong> night or<br />
darkness ." (Aryan Myth ., i ., 43 .) So lux being<br />
truth or Masonry, and tenebrce, or darkness,<br />
the symbol <strong>of</strong> initiation, lux e tenebris is <strong>Masonic</strong><br />
truth proceeding from initiation .<br />
Lux Flat et Lux Fit . Latin . "Let<br />
there be light, and there was light ." A motto<br />
sometimes prefixed to <strong>Masonic</strong> documents .<br />
Luz . An ever-living power, according to<br />
the old Jewish Rabbis, residing in a small<br />
joint-bone existing at the base <strong>of</strong> the spinal<br />
column . To this undying principle, watered<br />
by the dew <strong>of</strong> heaven, is ascribed the immortality<br />
in man .<br />
"R . Joshua Ben Hananiah replied to<br />
Hadrian, as to how man revived in the world<br />
to come, `From Luz, in the back-bone .' When<br />
asked to demonstrate this, he took Luz, a<br />
little bone out <strong>of</strong> the back-bone, and put it in<br />
water, and it was not steeped ; he put it in the<br />
fire, and it was not burned ; he brought it to<br />
the mill, and that could not grind it ; he laid<br />
it on the anvil, and knocked it with a hammer,<br />
but the anvil was cleft, and the hammer<br />
broken ."<br />
L. V . C . Letters inscribed on the rings <strong>of</strong><br />
pr<strong>of</strong>ession, worn by the Knights <strong>of</strong> Baron von<br />
Hund's Templar system . <strong>The</strong>y are the<br />
initials <strong>of</strong> the sentence Labor Viris Convenit .<br />
Labor is suitable for men . It was also engraved<br />
on their seals.<br />
Lyon, David Murray. This well-known<br />
writer and historian <strong>of</strong> <strong>Freemasonry</strong> in Scotland<br />
was initiated in 1856 in Lodge Ayr St .<br />
Paul, No . 204, on the roll <strong>of</strong> the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Scotland . He was a printer by trade and<br />
was at one time employed by the Ayrshire<br />
Express Company . In 1877 he was appointed<br />
<strong>Grand</strong> Secretary <strong>of</strong> the <strong>Grand</strong> Lodge<br />
<strong>of</strong> Scotland and held the post until 1900. He<br />
died on January 30, 1903 .<br />
He was, without doubt, the foremost <strong>Masonic</strong><br />
student <strong>of</strong> Scotland, either <strong>of</strong> this or<br />
any other period ; and the results <strong>of</strong> his<br />
continuous and arduous researches are to be<br />
found in all the books and periodicals <strong>of</strong> the<br />
Craft for the last twenty years, both at home<br />
and abroad . It is simply impossible to furnish<br />
anything like an accurate and complete list <strong>of</strong><br />
his many valuable contributions to <strong>Masonic</strong><br />
magazines. . His chief works have been<br />
the History <strong>of</strong> the Mother Lodge Kilwinning,<br />
Scotland, the History <strong>of</strong> the Old Lodge at Thornhill,<br />
and, finally, the History <strong>of</strong> the Ancient<br />
Lodge at Edinburgh (Mary's Chapel), from<br />
the sixteenth century . This grand work,<br />
which was published in 1873, has placed its<br />
author in the front rank <strong>of</strong> <strong>Masonic</strong> authors .<br />
[E . L . H .]<br />
Lyons, Congress <strong>of</strong>. A <strong>Masonic</strong> congress<br />
was convoked in 1778, at the city <strong>of</strong> Lyons,<br />
France, by the Lodge <strong>of</strong> Chevaliers Bienfaisants<br />
. It was opened on the 26th <strong>of</strong> November,<br />
and continued in session until the<br />
27th <strong>of</strong> December, under the presidency <strong>of</strong> M .<br />
Villermoz . Its ostensible object was to procure<br />
a reformation in Masonry by the abjuration<br />
<strong>of</strong> the Templar theory ; but it wasted its<br />
time in the correction <strong>of</strong> rituals and in <strong>Masonic</strong><br />
intrigues, and does not ap pear to have<br />
been either sagacious in its methods, or successful<br />
in its results . Even its abjuration <strong>of</strong> the<br />
Strict Observance doctrine that Templarism<br />
was the true origin <strong>of</strong> <strong>Freemasonry</strong>, is said to<br />
have been insincere, and forced upon it by the<br />
injunctions <strong>of</strong> the political authorities, who<br />
were opposed to the propagation <strong>of</strong> any system<br />
which might tend to restore the Order <strong>of</strong><br />
Knights Templar.